A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

Table of contents

Title page

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TO THE RIGHT HONORABLE AND MOST noble Lady, the Lady LVCY Countesse of Bedford: Grace and peace be multiplied.

THE LOGICALL ANALYSIS OF THE first Chapter of the first Epistle of ST. PETER.

THE METAPHRASE OF THE FIRST CHAPter of the first Epistle of ST. PETER.

AN EXPOSITION OF THE FIRST EPISTLE generall of PETER. CHAP. I.

verses 1, 2. 1. Peter an Apostle of Iesus Christ, to the strangers, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia: 2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience, and sprinkling of the blood of Iesus Christ: Grace and peace be multiplied unto you.

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.

Verse 4. To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us, or for you.

Verse 5. Which are kept by the power of God through faith unto salvation, which is prepared already to be shewed in the last time.

Verse 6. Wherein ye rejoyce greatly, though now for a season (if need require) ye are in heavinesse through manifold tentations.

Verse 7. That the tryall of your faith being much more precious than the gold that perisheth (though it be tryed by fire) might be found unto praise, and honor, and glory at the appearing of Iesus Christ.

Verse 8. Whom yee have not seene and yet love him, in whom now though yee see him not, yet doe you beleeve, and rejoyce with joy unspeakable and glorious.

Verse 9. Receiving the end of your faith, the salvation of your soules.

Verse 10. Of which salvation the Prophets searched and inquired diligently, which prophesied of the grace that should come unto you.

Verse 11. Searching when or what manner of time, the Spirit which testified of Christ which was in them, &c.

Verse 12. Vnto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now shewed unto you by them, which have preached unto you the Gospell by the holy Ghost sent down from heaven, the which things the Angels desire to behold.

Verse 13. Wherefore gird up the loines of your minde: be sober, and trust perfectly on the grace that is brought unto you by the revelation of Iesus Christ.

Verse 14. &c. As obedient children not fashioning your selves unto the former lusts of your ignorance.

Verse 15. But as he which called you is holy, so be you holy in all manner of conversation.

Verse 16. Because it is written, be ye holy as I am holy.

Verse 17. And if you call him Father, which without respect of person judgeth according to every mans worke, passe the time of your dwelling here in feare.

Verse 18. Knowing that you were not redeemed with corruptible things, a• silver and gold, from your vaine conversation received by the tradition of your fathers, &c.

Verse 19. But with the precious bloud of Christ, as of a lambe undefiled and without spot.

Verse 20, 21. 20. Which was ordained before the foundation of the world, but was declared in the last times for your sakes, 21. Which by his meanes doe beleeve in God that raised him from the dead, and gave him glory, that your faith and hope might be 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.

LEVITICUS 14. VERSE 4.

VERSE 5.

VERSE 6.

VERSE 7.

VERSE 8.

VERSE 9.

VERSE 10.

VERSE 11.

VERSE 12.

VERSE 13.

VERSE 14.

VERSE 15, 16, 17, 18.

VERSE 19, 20.

VERSE 21. to 32.

Verse 23. Being borne anew, not of mortall seed, but of immortall by the word of God, which liveth and endureth for ever.

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.

Verse 25. But the Word of the Lord endureth for ever: and this is the word which is preached among you.

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A COMMENTARY: OR, SERMONS VPON THE SECOND CHAPTER OF the first Epistle of Saint PETER: VVHEREIN METHOD, SENSE, DOCTRINE, AND USE, IS, WITH great variety of matter, profitably handled; and sundry heads of Divinity largely discussed.

TO THE HONOVRABLE KNIGHT, SIR HORATIO VERE, Generall of the English Forces in the Low-Countries; and to his most worthy Lady, the Lady MARY VERE, all happinesse that a poore widow may, in their behalfe, pray for at the Throne of Grace.

To the Christian Reader.

AN EXPOSITION OF THE SECOND CHAPTER OF THE FIRST EPIstle generall of PETER.

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Verse 2. As new borne babes desire the sincere milke of the word, that ye may grow thereby.

Verse 3. Because ye have tasted, that the Lord is gracious, or bountifull.

Verse 4. To whom comming, as to a living stone, disallowed of men, but chosen of God, and precious.

Verse 5. Ye also, as lively stones, bee made a spirituall house, an holy Priesthood, to offer up spirituall sacrifices, acceptable to God by Iosus Christ.

Verse 6. Wherefore also it is contained in the Scripture, Behold, I put in Sion a chiefe corner-stone, elect and precious: and he that bele•veth therein, shall not be ashamed.

Verses 7, 8. 7. Vnto you therefore which beleeve, it is precious: but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner: 8. And a stone to stumble at, and a rock of offence, even to them which stumble at the Word, being disobedient; unto the which thing they were even ordained.

VERSE 8. And a stone to stumble at, and a rocke of offence, even to them which stumble at the Word, being disobedient, unto the which thing they were even ordained.

Verses 9, and 10. But yee are a chosen generation, a royall Priesthood, an holy Nation, a peculiar people, that ye should shew forth the vertues of him that hath called you out of darknesse into his marvellous light; Which in times past were not a people, yet are now the people of God: which had not obtained mercy, but now have obtained mercy.

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.

Vers. 11, 12. Dearly beloved, I beseech you, as strangers and pilgrims, abstaine from fleshly lusts, which fight against the soule: And have your conversation honest among the Gentiles; that they which speake evill of you, as of evill doers, may by your good workes which they shall see, glorifie God in the day of their visitation.

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.

Verse 13. Submit your selves to every ordinance of man for the Lords sake: whether to the King, as superior.

Verse 14. Or unto governours, as unto them that are sent by him for the punishment of evill doers, and for the praise of them that doe well.

Verse 15. For so is the will of God, that with well-doing you may put to silence the ignorance of foolish men.

Verse 16. As free, and not using your liberty for a cloake of maliciousnesse, but as the servants of God.

Verse 17. Honour all men: love the brother-hood: feare God: honour the King.

Verse 18. Servants, be subject to your Masters with all feare, not onely to the good and gentle, but also to the froward.

Verses 19. and 20. For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully. For what glory is it, if when yee be buffeted for your faults, you shall take it patiently? but if when yee doe well, and suffer for it, you take it patiently; this is acceptable with God.

Verse 20. For what glory is it, if when you be buffeted for your faults, you shall take it patiently? But if when you doe well, and suffer for it, you take it patiently; this is acceptable with God.

Ver. 21. For hereunto yee are called: for Christ also suffered for us, leaving us an example, that yee also should follow his steps.

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.

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.

Verse 25. For you were as sheepe going astray, but are now returned unto the Shepheard and Bishop of your soules.

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Title page

TO THE RIGHT HONOURABLE SIR HORATIO VEERE, KNIGHT, LORD Veere of Tilbery, and Generall of the English Forces in the service of the high and mighty Lords, the States Generall of the united Provinces of the Netherlands: And to his pious and vertuous Consort the Lady Mary Veere, such increase of grace as may bring them to fulnesse of Glory.

AN EXPOSITION OF Part of the third Chapter of the first Epistle generall of Saint PETER.

1 Pet. 3. 1, 2, 3. 1. Likewise let the Wives be subject to their Husbands, that even they which obey not the Word, may without the Word be won by the conversation of the Wives. 2. While they behold your pure conversation, which is with feare. 3. Whose apparelling let it not be outward, as with broided haire, and gold put about, or in putting on of apparell. 4. But let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by.

Verse 2. While they behold your chaste conversation, coupled with feare.

Verse 3. Whose adorning, let it not be that outward adorning, of plaiting the haire, and of wearing of gold, or of putting on of apparell. Verse 4. But let it be the hidden man of the heart, that which is not corruptible, even the ornament of a meeke and quiet spirit, which is in the sight of God of great price.

Verse 4. But let it be the hidden man of the heart, &c.

Ver. 5. Por even after this man•r in times past did the holy 〈◊〉, which tr• sted in God, 〈◊〉 themselves, and were subject to their husbands. Ver. 6. As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, while ye doe well, not being affraid of any terrour.

Ver. 7. Likewise ye husbands dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessell, as being heires together of the grace of life, that your prayers be not hindred.

Vers. 8. Finally, be yee all of one minde: one suffer with another: love as brethren: be pitifull: be courteous.

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.

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.

AN ALPHABETICALL TABLE OF THE MOST Principall things handled throughout the whole Booke.

Places of Scripture herein expounded occasionally.

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A COMMENTARY VPON THE THREE FIRST CHAPTERS OF THE FIRST EPISTLE generall of St. PETER.

VVHERIN ARE MOST JUDICIously and profitably handled such points of Doctrine as naturally flow from the TEXT.

Together with very usefull Application thereof: and many good Rules for a godly life.

By NICHOLAS BYFIELD Preacher of Gods Word at Isleworth in Middlesex.

To which is now newly added an Alphabeticall TABLE, not formerly published.

1 PET. 1.13.

Wherefore gird up the loynes of your minde: be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Iesus Christ.

LONDON, Printed by MILES FLESHER and ROBERT YOUNG. MDCXXXVII.

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TO THE RIGHT HONORABLE AND MOST noble Lady, the Lady LVCY Countesse of Bedford: Grace and peace be multiplied.

MADAM,

BY reason of my Lords absence, and your Honours, a great part of the yeare past, I have had more leisure, than I desired, and thereby opportunity to write out my notes on the first chapter of Peter, and not knowing which way to testifie so fully as I ought, my observance, and duty to your Honor, or to satisfie the daily opportunity of many friends, I have adventured againe to come under the Presse, that so (receiving daily an increase of favors from your Honor,) I might thus publikely take occasion to professe my vowes of service and thankfulnesse, beseeching your Honor to vouchsafe the acceptation, protection, and perusall of this abridgement of those Sermons, many of which your Honor hath bin pleased to heare with great attention. As for the desire of many go [...]y friends herein, I should not have beene easily inclined to hearken to it (the world abounding with bookes even to loathing) but that in writings of this nature, and upon this Epistle, there is some want, and that I have received incouragement [Page] from the acceptation of my former labours, and that I know the matter herein contained is wholesome, and not unprofitable; and besides having suffered an involuntary vacation in my weekedaies attendance in your Honors family, and an extreame losse in the want of divers of my chiefe bearers, I was resolved to try, whether I might be helpfull to the Church of God abroad, by such an imploiment of my selfe in the houres I could spare from my study for the Lords day. My most humble request to your Honour is, that you would bee pleased to grace these notes with the liberty to passe under the protection of your name, and favour; I should much rejoyce, if the reading hereof, may make any supply of my intermitted service to your Honor, and your worthy family. The God of mercy and father of glory (that hath abounded towards your Honor, not only in the outward happinesse of unstained nobility, greatnesse of meanes, and favour with the highest on our earth: but which is greatest of all, in the unsearchable riches of Iesus Christ, in the largenesse, and eminency of many singular gifts, and in aboundance of all good workes) make you perfect to doe his will, and worke in you an increase of al that is pleasing in his sight, that you may never lose, what you have wrought, but be kept without offence till the day of Iesus Christ.

Isleworth, Iuly 1617.

Your Honours servant in things of Iesus Christ to be commanded, N. BYFIELD.

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THE LOGICALL ANALYSIS OF THE first Chapter of the first Epistle of ST. PETER.

THis Chapter hath in it 2 things: 1. matter of salutation, verses 1, 2. 2. matter of doctrine, verse 3. to the end.

In the salutation consider, 1. the person saluting, 2. the persons saluted. 3. the forme of salutation.

The person saluting is described, 1. By his proper name, Peter. 2. By his office, an Apostle, 3. By the author of his office, Iesus Christ.

The persons saluted are described, 1. By their outward estate. 2. By their spirituall estate.

In their outward estate consider first, what it was: they were strangers dispersed here and there. 2. where it was, viz: through Pontus, Asia, Galatia, &c.

For their spirituall estate, they were the Elect of God; and their Election is amplified: 1. By the foundation of it, the foreknowledge of God the Father. 2. By the meanes of execution of it, the sanctification of the Spirit. 3. By the ends of it, which are two: 1. the obedience of their lives. 2. the fruition of the benefits purchased by the blood of Christ, and applied by the sprinkling of his blood.

The forme of the salutation is in the end of the second verse: grace and peace be multiplied, &c.

Thus much of the salutation: the doctrine of the Chapter followes, which conteins both matter of consolation, & matter of exhortation.

The consolation is from verse 3. to verse 13: where consider both the proposition of the consolation, verses 3, 4, 5. and the confirmation of it, verse 6. to 13.

In the proposition consider first the manner of propounding it. 2. The arguments themselves.

The manner of the proposition is, that it is exprest in forme of thanksgiving, Blessed be the God and father of our Lord Iesus Christ.

The arguments are three. The first taken from their regeneration, verse 3. The second from their glorification, verse 4. The third from their preservation unto glory, verse 5.

The consolation raised from their regeneration is amplified, 1. By the impulsive cause, the aboundant mercy of God. 2. By the effect, viz: a lively hope. 3. By the cause of merit, or efficacie, viz: the resurrection of Iesus Christ.

[Page]The second argument is taken from our glorification, which is said to be the [...]nheritance of the Saints which is amplified, 1. By the properties of it, which are three. For it is first incorruptible, 2. undef [...]led. 3. imma [...]cessible, it withereth not. Secondly, by the manner of their present interest; It is not now possessed, but laid up for them. Thirdly, by the place, where it lyeth, and that is heaven.

The third argument is taken from our preservation unto glory, verse 5: where consider, 1. the meanes of our preservation, which is both power in God, and faith in us. 2. The end, which is salvation, which is amplif [...]ed by the things that goe before it, viz: preparation and revelation, in these words prepared to be revealed ▪ as also for the [...]ime, when it shal be communicated, viz: in the last time.

Thus of the proposition of the consolation: the confirmation followes, which is performed two waies. 1. By prolepsis, or the answer of objections, verse 6. to 10. 2. By the testimonie of the Prophets, verses 10, 11, 12.

First, the Apostle labors to confirm them against two objections.

The first objection might be taken from their crosses, to which the Apostle gives answer, by yeelding foure reasons, why their manifold temptations should not dismay them. 1. Because they may have much joy in the midst of many crosses, verse 6. 2. Their heavinesse is but for a season, verse 6. also. 3. They are not bound alwaies to grieve at their crosses, but when need requires, verse 6. also. 4. Because their temptations doe them good: for they try their faith, verse 7: this effect is both propounded, and amplified: propounded in those words, The tryall of your faith: amplified, 1. by comparison with go [...]d tri [...]d in the f [...]rnace. 2. by the event; it will be found to praise, and honor, and glory at the appearing of Iesus Christ.

The second objection might be made thus: Wee know not whether the former comforts belong to us; to which the Apostle answers by giving three signes, by which men may try themselves: 1. The love of Christ, whom they have not seene. 2. Beleeving. 3. The unspeakable and glorious joyes of the Holy Ghost, verse 8. The end of all, which is, the salvation of their soules, verse 9.

Thus of the Prolepsis: the testimonie of holy men fo [...]owes, where consider five things.

1. Wh [...] [...]e s [...]i fie? In generall, Prophets: In speciall, those Prophets, which were app [...]ed to testifie of the grace that should come unto us Christians.

2. [...] prec [...]nes to furnish themselves for the knowledg of the things they testified; They searched & inquired diligently ▪

3. The question they studied, or unto which they testifie: In generall, [...] of salvation, verse 10. In speciall, it was of the manner, and time of the grace foretold.

4. The [...] them to this earnest desire after this knowledge, and that was the inspiration of the Holy Ghost, driving [Page] them to foretell of the passion of Christ, and glories that should follow.

5. The successe, and that is, that they were answered of God; where observe two things. 1. The manner of the giving the answer, it was by revelation; Unto whom it was revealed. 2. The matter of the answer, which concernes both Persons and Things. The persons are considered negatively, and so they were resolved, that they themselves were not the men, to whom those glories did belong: and affirmatively, that they did minister those things unto us Christians. Now the things promised are not onely propounded, but commended: and that two wayes. 1. By the glory of their efficient causes, which were lesse principall, the Apostles: and more principall, the Holy Ghost sent downe from heaven. 2. By the adjunct respect of the Angels, which things the Angels desire to looke into.

Hitherto of the consolation. The exhortation followes from ver. 13. to the end, where observe: 1. The things, unto which they are exhorted, verse 13. 2. The reasons, by which the exhortation is inforced.

The things to which he doth exhort are three: 1. The first concernes the renovation of the mind, Girde up the loynes of your minde. 2. The second concernes the moderation of life, be sober. 3. The third concernes the confirmation of their hope, Trust perfectly upon the grace to be brought &c. ver. 13.

The reasons follow, and they are 6. in number, taken from the consideration, 1. Of the Image of God, verses 14, 15, 16. 2. Of the judgement of God, verse 17. 3. Of the redemption in Christ, verses, 18, 19, 20, 21. 4. Of the relation to the godly, verse 22. 5. Of the immortality of the soule, verse 23. 6. And sixtly, of the mortality of the body, verses 24, 25.

The first reason taken from the Image of God is both propounded, and expounded: propounded in these words, as obedient children: expounded two waies, 1. by description. 2. by testimonie. By description, 1. negatively, shewing what they should sh [...]nne, Not fashioning your selves to the lusts of your former ignorance, ver. 14. 2. He sets it out affirmatively, both by shewing the patterne to be imitated, viz: the holinesse of him that called them; and also the manner of imitation, viz: to be holy in all manner of conversation, ver. 15. In the testimonie two things are to bee noted, 1. Whence the proofe was fetched in these words, As it is written: and 2. what was alledged, viz: Be yee holy, as I am holy ▪ ver. 16.

The second reason is taken from the judgement of God, where note, 1. The proposition of the reason, viz: Hee that yee call upon as Father, &c. 2. The inference, or use of the same, viz: Passe the time of your sojourning in feare. In the proposition consider, 1. Who shall be judge, viz: he that was called upon as a Father. 2. How he shall judge, viz: without respect of persons. 3. Whom [Page] he shall judge, viz: every man. 4. For what they shall be judged, viz: according to their workes, verse 17.

The third reason is taken from the consideration of our redemption, and this reason should move the more:

1. Because all the precious things in the world could not redeeme man, verse 18.

2. Because the deliverance from our vaine conversation, was one of the maine ends of our redemption, verse 18.

3. Because our redemption was effected by a matchlesse price, viz: the passion of Christ, which is increased, 1. In that it was a suffering even to the effusion of blood. 2. that it was a suffering of one, that was so infinitely pure, without spot or blemish, verse 19.

4. Because our redemption was ordained in Gods counsell, ver. 20.

5. Because the honor of manifesting Christ in the cleare preaching of the Gospell, is done now to us Christians, and not to the Fathers of old, verse 20.

6. Because our redemption was ratified by God the Father, and that two waies. 1. By raising Christ from the dead. 2. By giving him glory, verse 21.

7. Because all this was done, that our faith and hope might be in God, verse 21.

The fourth reason is taken from our relation to the godly, ver. 22. In which reason observe, 1. A proposition of doctrine. 2. An exhortation by way of use. The proposition in it selfe properly concernes sanctification, which is described, 1. By the nature of it, imported in the m [...]ta [...]horicall terme, purified. 2. The subject of it, your soules: 3. the forme of it, in obeying the truth. 4. The cause of it, the spirit. 5. The end of it, which was brotherly love, amplified by the property of it, unfained. The exhortation is therefore to love one another with a pure heart fervently.

The first reason is taken from the immortalitie of the soule, which is considered two wayes. 1. In respect of the fountaine of it, which is the new birth. 2. In respect of the meanes of it, which is set downe, 1. negatively, not of corruptible seede. 2. affirmatively: where consider what the meanes is, and by what it is. What it is, viz: incorruptible seede. By what it is, the word, which is praised for three things. 1. It is of God. 2. [...]t liveth. 3. It abideth for ever, ver. 23.

The sixt reason is taken from the mortality of the body compared with the eternity of the word of God, ver. 24, 25. Of the vanity of man, ver. 24 which is [...]th propounded, and repeated▪ propounded as it concernes either the person of man, All flesh is grasse: or the condition of man, All the glory thereof is as the flower of grasse. The rep [...]tition [...]s it concerns both, is in these words, the grasse withereth, and the flower falleth away. The eternity of the word of God is propounded in these words, but the word of the Lord endureth for ever: and explained by shewing of what word he speaketh in these words, and this is the word which is preached unto you.

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THE METAPHRASE OF THE FIRST CHAPter of the first Epistle of ST. PETER.

Verse 1. PETER an Apostle of Iesus Chr: to the strangers scattred throughout Pontus, Galatia, Capadocia, Asia, & Bithinia. PETER by immediate calling and commission from IESUS CHRIST the Embassador for the Churches to the dispersed servants of God, strangers and Pilgrims in this world, that dwell here and there in Pontus, Galatia, Cappadocia, Asia, and Bithinia.

Verse 2. Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinckling of the blood of Iesus Christ: Grace unto you and peace be multiplied.Who for their spirituall estate were chosen of God from everlasting, and fore-seene of God with speciall approbation above the rest of mankinde, and loved with a fatherly love (as appeares by the inward sanctification of their hearts, which can be found in none, but the Elect of God) separated of God to these ends, namely that both they might glorifie God by their holy conversation, and be glorified of God by the fruition of the benefits purchased by the blood of IESUS CHRIST, and now estated upon them by the application of the merits of CHRIST: The grace of God, even his continuall free favour, and the gifts of his spirit, and peace, even tranquillitie of heart and conscience, and all comfortable and needfull prosperity be established upon you, and more and more increase in you.

Verse 3. Blessed be the God and Father of our Lord Iesus Christ, which according to his aboundant me [...]cy hath begotten us a [...]aine unto a lively hope by the resurrecti [...]n of Jesus Christ from the dead.Eternall thankes bee given unto God, who is the God of our Lord Iesus Christ in respect of his humane nature, and his Father in respect of his divine nature, for all the consolations, wherein he hath given us reason of singular rejoycing, and in particular for that he hath regenerated us and made us his children by adoption, when we deserved nothing but his eternall wrath, meerely out of the abundance of his owne matchles mercies, and sets us in such an estate, as whatsoever our trials & affli [...]tions may be, yet he hath given us effectual & assured hope of full happine [...]se, the pledge and undoubted testimony whereof we have, in that [...]esus Christ is risen from the dead, which shewes evidently, that all is discharged: For else hee could not have come out of prison, till hee had paid the uttermost farthing.

Verse 4. To an inhe [...]ance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you.And to shew that he will acknowledge us for sonnes, he hath reserved for us in heaven such an inheritance, as shall never bee lost, or taken from us, and shall have no fault nor defect in it, nor ever decay in the incomparable worth and glory of it.

Verse 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.And that we may be sure of possession, his owne almighty power will be as a strong garrison about us to keepe us; and he hath given us also a lively faith, that well preserve us, till we be possessed of that glorious and full salvation, which he hath prepared for us, and is ready to be revealed in the full perfection of it, when the day of death, or judgement shall come.

Verse 6. Wherein yee greatly rejoice, though now for a season (if neede be) you are in heavinesse through manifold tentations.If you object, that you cannot take that comfort in these Arguments of consolation, because of the many tentations, inward and outward, with which you are daily disheartned: I answer, that for all your crosses you may have exceeding much joy even in the midst of your tribulations; and besides the trouble of your crosses is but for a little while, they are but short tryalls, nor are you bound alwaies to be pensive for your crosses, but onely when neede requires, namely when you neede to be humbled for some corruptions, that get too much head in you, or for other profitable ends.

[Page] Verse 7. That the tryall of your faith being much more precious, then of gold that perisheth, though it be tryed by the fire, might be sound unto praise, and honor, and glory at the appearing of Iesus Christ.And lastly you lose nothing by your tentations, and afflictions. For your saith, which i [...] a thing more precious in Gods account, than all the gold in the world (for that will perish, and come to be of no use one day) is hereby tryed; and what though the fire of the furnace of affliction bee somewhat hot, yet remember what wonderf [...]ll praise, and honour, and glory you shall have for the stedfastnesse of your faith, when Iesus Christ shall appeare, and with his owne mouth commend you, and glorifie you before all the world.

Verse 8 Whom having not seene yee love, in whom (though now yee see him not) yet beleeving yee rejoyce with joy unspeakable, and full of glory.If you object, that you doe not know, whether the former consolations doe belong unto you, or no: I will put you in minde of three infallible signes, that you are converted and shall goe to heauen. 1. The first is your unfained affection to the Lord Iesus Christ, though yee never yet saw him with your bodily eyes. 2. The second is your continuall [...]aith relying upon him alone for your reconciliation and salvation. 3. And the third is the wonderfull, matchlesse, and unutterable, and celestiall joy, that at sometimes yee feele in the presence of God in his ordinances.

Verse 9. Receiving the end of your faith, even the salvation of your soules.And therefore yee neede make no doubt, but beleeve confidently, that God will reward your trust in him, by giving such an end to your course, as that your soules shall be sure to be saved.

Verse 10. Of which salvation the Prophets have inquired and searched diligently, who prophesied of the grace that should come unto you.And that you may be the more abundantly confirmed in the former consolations, thinke of the Testimony of the Prophets, that were men extraordinarily raised up of God, and did Prophesie of this great salvation, which is now come to passe, and fulfilled in us Christians; and being appointed, and inspired of God to soretell the singular priviledges of the Christian Churches, they tooke marveilous paines about it, inquiring diligently by all the meanes they could.

Verse 11. Searching what or what manner of time the spirit of Christ which was in them did signifie, when it testified before hand the sufferings of Christ, and the glory that should follow.Studying to finde it out, if it were possible, what, and what manner of time the Holy Ghost, which was in them meant, when it made them foretell both that the MESSIAS should suffer so many things, and withall that after his suffering there should be wonderfull glorious times for the Church.

Ver 12. Vnto whom it was revealed, th [...] not unto themselves, but unto us they did the things, which are now reported unto you by them, which have preached the gospel unto you with the holy ghost sent down from heaven, which things th: Angels desire to looke into.Now they were answered by revelation, that they themselves must never see those glorious daies on earth: but that they were used only as Gods servants to signifie to the Church, what should be the estate of Christians after the sufferings of Christ; according also to the doctrine of the Apostles, who have published the same things to you in the preaching of the gospell, being men inspired by the Holy Ghost from heaven, and assisted with the visible gifts of the Holy Ghost: and your happinesse is so great, that the Angells [...]f heaven (like the Cherubins, that stood looking into the Arke) doe with singular admiration stand and wonder at, and search into the manifold wisedome of God in the happinesse, to which you are brought by Christ. And as you neede to be comforted, so have I thought it fit to exhort you, and first in things that are generall to you all, both concerning the matter of holinesse, and concerning the meanes of it.

Verse 13. Wherefore gird up the loynes of your minde: be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Iesus Christ.There are three things you should labour after. 1. The first is the restraining and resisting of all l [...]ts of godlinesse, which within from corruption of nature are wont like long garments to hinder you in the labour and race of a holy life. 2. The second is the moderation of your selves, and that right temper in your hearts and lives, especially in the use of the outward things of this world. 3. The third is, the perfecting of the assurance of your hope concerning the glory of heaven, which God hath given of his free grace, and shall be fully brought upon you at the last day, when Christ shall bee shewed in his glory to the world.

Ver. 14. As obedient children, not fashioning your selves according to the former. lu [...]s in your ignorāce.Now there are six reasons, which may induce you to the care of a holy conversation intended in the former dutyes. 1. The first concernes the image of God: ye are the children of God, and therefore you should live so, as becomes [Page] Gods children, and expresse in your cariage the resemblance of the nature of God, not given your selves over, on [...] of the liking of sinne, to the service and obedience of any of those corruptions, which either your selves lived in before your calling, or are usually found in such onely, as know not GOD.

Verse 15. But as hee which hath called you is holy, so be yee holy in all manner of conversation.But as God, who by the power of his word hath converted you, is holy; so should you strive with respect of all his commandements to resemble the praises of God in all your car [...]age, striving in every duty to follow your patterne.

Verse 16. Because it is written, Be yee holy, for I am holy.And the rather, because this hath beene anciently required in the old Testament of Gods people, to propound unto themselves the imitation of Gods holinesse, and to detest sinne, because they would not be unlike to God.

Verse 17. And if yee call on the Father, who without respect of persons judgeth according unto every mans worke, passe the time of your sojourning here in feare. 2. A second reason may be taken from the judgment of God. For the time must certainly come, when God, whom we call a Father, and call upon as a Father in this life, will summon us before his Tribunall certainly, and speedily, and then no man shall escape, but shalt be dealt with without partiality, or any corrupt respect, according as mens workes have beene either good or evill: and therefore it behoves us, that are in this world but as sojourners for a time, to spend our daies in all carefulnesse, and godly feare.

Verse 18. Forasmuch as yee know that yee were not redeemed with corruptible things, as silver and gold, from your vaine conversation received by tradition from your fathers. 3. A third reason may be taken from the consideration of our redemption, which hath many important motives in it: For it cannot bee, but yee all know, that your misery by nature was so great, that yee could not be ransomed, if all the treasures of gold and silver in the world had been given for you; and when you were redeemed, a chiefe respect was had to the freeing of you from the viciousnesse of your conversation, in which vainely yee spent your times, and which corruption in many things yee sucked in from the sinfull examples, and precepts, and ill education of your Parents, and ancestors.

Verse 19. But with the precious blood of Christ, as of a lamb without blemish, and without spot.But especially, if yee consider, what a matchlesse price was given for your ransome, even the pretious blood of Christ, who as a most absolute sacrifice for our sinnes, was without all soule of nature, or life, and so the full substance of all the ceremoniall sacrifices, and in particular was the true lambe without blemish, or spot, that makes attonement for the sinnes of the world.

Verse 20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last time [...] for you.And the rather, if yee consider, that from all eternity God had ordained, that Christ should dye for you, and when the fulnesse of time came, that God was to reveale his Sonne, as the Saviour of the world, hee shewed him in the flesh, and caused him to be preached unto you, and for your sakes with far more evidence and clearnesse, than in for [...]er ages.

Verse 21. Who by him doe beleeve in God, that raised him vp frō the dead, and gave him glory, that you [...] faith and hope might be in God.To you, and for your sakes I say, that doe constantly put your trust in Gods mercy through his merits: that God, that to shew he was fully paid the uttermost farthing of our debts, came to the prison doore, and let him out, which he did, when he raised him from the dead; and besides exalted him to wonderfull glory, when hee ascended up into heaven, that so for the time to come, you might beleeve and trust upon Gods goodnesse and favour to you without all feare or doubting.

Verse 22. Seeing you have purified your soules in obeying the truth through the spiri [...], unto unfained love of the brethren; see that yee love one another with a pure heart fervently. 4. And the rather in the fourth place should you be carefull of the former exhortation, if you consider your relation to the godly, to whom ye are [...] ▪ For seeing that by the spirit of God your soules are purified from the leprosie of inward evills, by the holy course you have held in clensing your hearts of those evills, which might hinder your internall sanctification, in that obedience you yeeld to the truth of God: and inasmuch as the end of all this reformation was, that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God, who are all the children of one Father: therefore see to it by any meanes, that yee order your lives and hearts so, that you may love one another both with ardent affection, & pure & sincere hearts, which you never doe, unlesse you gird up the loines of your mindes, and live soberly, & be setled in the assurance, that yee shall altogether one day raigne in heaven.

[Page] Verse 23. Being borne againe not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 5. And fiftly, the immortality of your soules should perswade with you: you were made new men, not as you were made men by a naturall propagation, but inspired with a life, that should never cease, having the seed of this eternall life cast into your hearts by the word of God, which in it selfe, and by effect in you, liveth and abideth for ever.

Verse 24. For all flesh is as grasse, and all the glory of man, as the flower of grasse: the grasse wi [...]hereth, and the flower thereof falleth away.And lastly, if you consider the mortality of your bodies: All in a mans outward estate is but vaine and transitory, the bodies of all men are but as the grasse, which is to day, and tomorrow is cut downe, and cast into the oven: Man is quickly and suddenly gone, nor is the glory of mens outward estate better than their bodies. For all the riches, pleasures, &c. of this life, in which men glory most, they are but as the 'flower of grasse: His body withereth like the grasse, decaying in a short time, till he have nothing left but the very roote of life; and as for his riches and pleasures, they like the flower fall off so, as they are never recovered againe, many times in this life, but alwaies in death.

Verse 25. But the word of the Lord endureth for ever; and this is the wor▪, which by the Gospell is preached unto you.But on the other side; the word of God, upon which men should set their hearts, continueth in the efficacie of it, in the sense of it, and in the fruit of it for ever; and that you may not be mistaken, this is that word of God, which is daily preached unto you.

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AN EXPOSITION OF THE FIRST EPISTLE generall of PETER. CHAP. I.

verses 1, 2.

1. Peter an Apostle of Iesus Christ, to the strangers, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia:

2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience, and sprinkling of the blood of Iesus Christ: Grace and peace be multiplied unto you.

THe purpose of the Apostle in this Epistle is to confirme the Christians, to whom he writes,The scope of the Epistle. in the faith, and to assure them, that it was the true grace of God, they had received, and to perswade them to all possible care of sincerity of life, becomming the Gospell, and to constancy in tryalls.

The Epistle stands of three parts:The parts of the Epistle. 1. The salutation, Chap. 1. ver. 1, 2. 2. The body of the Epistle, Chap. 1. ver. 3. to Chap. 5. ver. 12. 3. The Epilogue or conclusion, Chap. 5. ver. 12. to the end.

These two verses then containe the salutation: where observe,The parts of the salutation. 1. The person saluting: 2. The persons saluted: 3. And the maner of the salutation it selfe. 1. The person saluting is described, 1. By his name, Peter: 2. By his office, an Apostle: 3. By the author of his calling, Iesus Christ. 2. The persons saluted are described, both by their outward estate, and by their spirituall estate. For their outward estate, not [...] both what it was, and where it was: they were strangers of di [...]persion, and that through Pontus, Asia, &c. For their spirituall estate: they are Gods Elect, and their election is amplified: 1. By the foundation of it, which is Gods fore-knowledge: 2. By the meanes of execution of it, which is the sanctification of the spirit: 3. By the end, which is two-fold: 1. Obedience of life: 2. Remission of sinnes by the sprinkling of the blo [...]d of Christ. 3. The forme or maner of the salutation is in the end of the second verse.

Peter] This Apostle was by Nation of Galile,Who Peter was. borne in the towne of Bethsaida: His fathers name was Iona, or Iohn a fi [...]herman: He was the brother of Andrew, who (as they were fishing at the sea of Galilee) of a fisherman was made a fisher of men Mat 4.15.: His name at his Circumcision was Simon, and his name of Peter was given him by his Saviour Mat. 3.16.. It signifieth a stone, a rock, perhaps it was given him for his confession, and acknowledgment of Christ the rocke I Cor. 10.3., upon which the Church was built: He was called [Page] by our Saviour Cephas Iohn 1.42. which in the Chaldean tongue is of the same signification. The Si [...]i [...]ck vers [...] se [...]s the [...] of the Epistle th [...]: The epistle of Peter Simon Cephas. This is he, that was ever accounted a Prince amongst the Apostles, taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death: This is he, to whom the Lord after his resurrection three times said: Simon thou sonne of Ionah, lovest thou me? feed my sheepe, feede my lambes. It is storied of him, that in one day he converted 3000. [...]ules: He cured Aeneas of the palsey: raised Dorc [...]s to life, first preached to the Gentiles being instructed by a sign from heaven, and baptized Cornelius with his houshold; He was by agreeme [...] appointed to be the Apostle of the Circumcision Gal. 2..

Apostle] Peter had a threefold call from Christ 1. To the Discipleship Mat. 4. Ioh. 1.. 2. To the Apostleships.Mark 3. 3. And then to the Apostleship Iohn 21. againe, having fallen from his former call, by his threefold deniall of Christ.

An Apostle was the highest office in the Church. The Apostle Ephes. 4. reckons the callings of the Ministery; some were extraordinary: viz: Apostles, Prophets, Evangelists: some were ordinary, viz: the Pastors and Doctors.

His mentioning of his Apostleship here shewes three things: 1. Authority. 2. Modesty. 3. Consent.

1. His authority must needs be great, seeing he was the Orator, Legate, Embassadour of Iesus Christ, which should perswade these, to whom hee wrote to receive his doctrine with all reverence, and care; and not them onely, but us also, for whom it is left upon record, so as what is here forbidden we should take heed of, and what is commanded we should receive as the words of Christ: we should take heed, we fashion not our selves after the lusts of our former ignorance, vers. 14. and not dare to live in malice, deceit, hypocrisie, &c. Chap. 2.1. or yeeld to the fleshly lusts that fight against our soules, Chap. 2.12, or to be offensive, or disobedient in our particular callings, Chap. [...]. & [...]. or to [...]ve [...] our selves, Chap. 3.8.9. or to live after the wills of men: or to walke in the sinnes of the Gentiles, such as are mentioned, Chap. 4.3, 4. and so of the rest.

2. His modesty appeares in this, that he seekes not principality of Primacie.

3. And hi [...] consent, in that he professeth hereby to bring no other doctrine, then that the rest of the Apostles did. For being in the same office with them, he brings the same words of Christ also.

Of Iesus Christ] Here he shewes, who put him into this office, and Apostleship, even he, that was prime of Pastors, head of all principality and power: The uncreate and eternall wisdome of the Father: The image of the invisible God: The first borne of every creature: The great Messias: The promised seed: The sonne of David: The Lord our righteousnesse: The sheeph [...]rd 1 Pet. [...]. ult. and bishop of our soules.

He is called Iesus a Saviour, an Hebrew name, to intimate the interest of the Jewes, and Christ annointed, a Greek name, to intimate the interest of the Gentiles: the joyning of both together, note that he is a perfect Mediator without respect of persons for the elect both of Jewes, and Gentiles.

It is a matter of great weight in the condition of life, we live in, to have, and to be able to shew a good warrant, and sound calling thereunto: For the knowledge of our calling from God may both incourage us, and support us: incourage us to doe the worke required, as in this case of preaching: Woe unto us, if we preach not the Gospell when we are sent of God: support us against all the troubles, that [...]ay befall us in our Callings for the doing of our duties.

[Page]Seven sorts of men transgresse about this matter of calling.Seven sorts of men transgresse about their Callings.

1. Such as runne into callings, before God send them: as many Ministers doe.

2. Such as live by such meanes, as God calls them from, as they doe, that live by usury, lottery, oppression, deceit, &c.

3. Such as doe the workes of a lawfull calling at an unlawfull time, or on the Sabbath.

4. Such, as abide not in their callings

I Cor. 7.

5. Such, as meddle with many Callings, or Vocations, being called but to one.

6. Such, as live without a calling

2 Thess. 3.

7. Such, as are slothfull to execute the calling God hath set them in: If Christ make P [...]ter his Apostle, or if Peter be Christs Apostle, he must goe and speak in his name.

Thus of the person saluting.

The persons saluted are first described by their outward estate:

The strangers, that dwell here and there. [...]. Advenis dispersionis.

There are three opinions about these strangers, who they should bee:

1. Some thinke they were the provinciall Iewes, who were scattered into these parts, and converted to the faith of Christ by Paul and Silas, Ly [...]a and because Silvanus (which is Silas) was about to returne to visit these Churches, therefore Peter writes by him: Hierome thinkes they were converted by Peter himselfe, who had preached unto them, when he was Bishop of Antiochia. In the sixt of the Acts, there are two sorts of Jewes, viz: [...] Grecians, and Hebrewes: The Grecians were such Jewes, as were scattered abroad: The Hebrewes were such, as kept their owne state, and removed not. There are two reasons alleadged, why these provinciall Jewes should be meant: 1. Because they are not simply called strangers, but strangers of the dispersion, which should note such Jewes, as were driven thither 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,Beda. Gl [...]ss: Heming. 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,Ares. 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.Man is 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 Ephes. [...].12. & 4.17..

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 Psal. 69.8..

4. Some make themselves strangers by a wilfull rety [...]ing, and discontentment for crosses that befall them 1 Pet. 4.12..

[Page]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:Doctrine. 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,Vses. and toward others.

There are 12 things, which may bee gathered out of this metapho [...]icall tearme,14 Things wherein wee should be like strangers. 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 ancien [...] minde of the godly Patriarks, they quitted all claimes, and confessed plainly, they were but pilgri [...]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 d [...]gge, that ba [...]kes at him, nor to seeke revenge for every indignity: He lets not his iourney for every showre of raine, and should it [Page] 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 travai [...]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:2 Cor. 5, 6, 7. 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, and to beseech Christ (our friend, Iohn 15.15.) to provide our place for us, who is ready with all willingnesse to doe all our businesse in heaven for us?

10. A stranger is unskilfull in the language of the severall people, where he comes, onely cunning in his owne language: So it should be with us, though we find in one place the ambitious man telling of his honors, offices, livings; and in another place the covetous man telling of his barnes, wares, bargaines; and in another place the voluptuous man telling of his dogges, sports, whoores; and in another place the wrathfull man, telling of his adversary, wrongs, revenge, &c. yet we should keepe us to the language of Canaan, and speake as becomes the oracles of God, and the gifts God hath made us stewards of.

11. A stranger is cautelous and wary, he lookes to his words, and behaviour: So should a Christian be circumspect, and get the wisdome of a serpent with the innocency of a dove, he should not be curious nor inquisitive, but studie to be quiet, and meddle with his owne businesse. Phil. 2.14, 15.

12. A stranger strives to ride on merrily, and to weare out the tediousnesse of the way with singing sweet songs to himselfe: So should we: our songs should be of the statutes of God in the house of our pilgrimage. Psalme 119.34.

13. A stranger, if by ignorance or passion he have brought restraint, or bonds upon himselfe, he will use all possible intreaties, and meanes to get himselfe loose againe, that he may goe on in his journey homewards: so should we, if by sinne we have brought restraint upon our selves, we should never be quiet, but powre out our teares and prayers unto God, and urge him to bee good unto us even for this reason, as David doth. Psal. 39.12, 13.

14. A stranger specially hath his minde still running upon his home, his thoughts, desires, longings, wishes, and all for his journies end: So should it be with a Christian, his conversation should be in heaven, and our affections continually running after God, and heavenly things, Phil. 3.20. Heb. 11.12, 13, 14, &c. & 13.14, 15.

This also should teach us, seeing Gods children are strangers in this world, to use Gods pilgrims with all honor and kindnesse: let them be as princes of God amongst us, though they be now farre from home, yet they are noble [Page] persons, they are Gods heires, learne of the very Hittites, Gen. 23.4, 6.

This doctrine may also serve for great reproofe not onely to wicked men, who like cursed Edomites, Hab. 12. abuse Gods Israel in their journey: but also for many, that are in Israel, yea of Israel, for their worldlinesse and continuall plodding cares about the things of this life, miserably forgetting, that they are but strangers, and this world is but an Inne: Psal. 39.5, 6. Eccles. 7.1, 2.

Lastly, we should gather consolations to comfort us in our travaile to heaven; certainly the Lord hath a great care of his pilgrims, he keepeth the strangers, Psal. 146.9. If God command men to use strangers well, and not to wrong them, Exod. 22.21. or vexe them, Levit. 19▪ 33. but love them, Deut. 10.19. how much more will God himselfe have mercy on his banished, and pitty his weary servants in their travaile. What though the way be long, and labour great, and dangerous: yet thinke of two things: 1. That Christ will be the guide of the way, and never leave thee, nor forsake thee: 2. How great thy happinesse shall bee, when thou art come home to that heavenly Canaan, that glorious new Hierusalem, the City of the great King, when God shall wipe away all teares from thine eyes, and give thee a thousand fold for all thy travaile.

Dispersed here and there] If we understand this of the Iewes: It shews the malice of wicked men: if they may have their wills, they will never be quiet, till they drive the godly from them.

If we understand it of the Elect in generall, it teacheth us:

1. That Gods children may be driven from their native dwelling, God doth not alwayes build them a house in their owne land.

2. That the Church of God is not tyed to any one place, neither to Rome not to Hierusalem.

3. That the godly are thin set: It is rare to finde true godly men, they dwell here and there.

4. That the Church hath not alwayes an externall glory to commend it: It consists sometimes of a few scattered persons, that live stragling here and there.

5. That there may be a great inward beauty under a despised condition: These dispersed ones are glorious creatures, sanctified in their spirits under the abundant mercies of God, that have lively hope through the sprinkling of the blood of Iesus, such as shall have an immortall inheritance.

6. That there may [...]e excellent order in appearing confusion: One might thinke the husbandmen spoiled their corne, when they scatter it abroad on the ground: and yet we know, it is better so, then when it is in the barne all on a heape: so is it with the godly.

Quest. If any aske, what good can come of this dispersion of the godly?

Answ. I answer▪ First by this meanes they carry the light of the truth all abroad the world:The good that comes by the dispersion of the godly. 2. By this meanes they preserve the whole earth. For they are the worlds guard: they beare up heaven as it were: were it not for these the world would be destroyed: and by their dispersion they binde Gods hands, as it were, from the places, wherein they are, and keep off his fierce judgements; and besides it is good for the godly themselves to bee asunder t [...]us: It quickens them to prayer: It makes them love and long one for another more: It prepares them for heaven: It traines them up in spirituall soldiery, when they see they must fight alone: All the riches of a Christian is his armour, and he hath nothing but what he gets by wrastling and fighting.

Pont [...], Galatia, Bithy [...]ia.]

For the Geography of these places: some thinke they all belong to Pontus: [Page] Hence some of the Fathers cite this Epistle by this title: Epistola Petri ad Ponticos Tertull: Cyp [...]: Cassiod.. Some say, they were called by one name of A [...]tiochia Beza. Heming:: Others say, they are all in Asia minor: It is certaine, they are all in Greece Beda. Gloss:.

Two things may be observed from hence.

1. That Christians, though scattered here and there, yet they have one God, one faith, one Lord Iesus Christ: the doctrine we see is common to them all.

2. That unthankfulnesse and contempt of the Gospell, and sinfull living may ruinate famous Churches. Where are the Churches, that then were in those places? Oh how hath the Turkish fury swallowed up almost all amongst them? If we continue in sinne, may not our sunne set, as well as theirs?

Hitherto of their outward estate. Their spirituall estate in generall is comprehended in their election.

Elect]

There is a fourefold election.

1. There is a generall election of a Nation, or City,A fourefold Election. singled out to the benefit of Gods generall covenant: and so Israel was Elect Deut. 4.37..

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 Ephes. 1.4, 5..

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 Iohn 15.19.: This is nothing else, but effectuall vocation.

4. There is an El [...]ction to the administration of some office, as to the Apostleship Iohn 6.70..

Election imports a singling of a man from some thing, that is vil [...] 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 what they are elected from the first death: from the company of evill men: from the tyranny of sinnes of all [...]o [...]s▪ from [...] [...]igo [...] an [...] [...] o [...] [...]he law, and eternall [...]ondemnation.

These Elect men are not to be knowne by their numbers Deut. 7.7., wit, wealth,How they may be knowne. nobility 1 Cor. 1.27. Iames 2.5., beauty, personage 1 Sam. 16.7., nor by their presence, paines, or priority in Gods vineyard Mat. 20.16.: 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 unreb [...]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. 1.5.8 Priviledges of Gods chosen. they are his delight, Psal. 132.13. his chiefe treasure, Psal. 135.4. his pe [...]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. [Page] 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, [...] Thess. 2.13, 14, 15.

VsesHence 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, Psal. 106;3, 4, 5 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 cho [...]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 acknow [...]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]

Distinctions about praescience. 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:Praesci [...]tia 1. abso [...]u [...]. 1. specialis & approbationis. 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.

[Page]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,How God knowes things 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 God doth not know things by defining, dividing, compounding, or reasoning.

5. Successively: For God knowes all things in one view, and not one after another.

6. Nor lastly by Images, but by his essence, by a way more excellent above all Men or Angels, by a knowledge most true, certaine, evident, and perfect.

In this fore-knowledge of God is as in a booke recorded the persons, birth, qualities, and deaths of every man, Psal. 139.16. and the deeds of all men, according to which they must be judged.

The speciall fore-knowledge of God lookes upon the Elect onely, and is joyned with an infinite [...] and delight in them, Rom. 8.27. & 11.2. 2 Tim. 2.19. Exod. [...]. ult. This is called the [...] of life, and the writing of the house of Israel, Esay 4.4. Revel. 20.12. Phil. 4.3. Dan. 12.1. Ezek. 13.9.

The Uses follow.

1. For information: We have here a sea of contemplation, that the heart of man can never be able to conceive of.Vses. How great cause had the Apostle to cry out as he did, O the depths of the wisdome of God! so David Psal. 114.24. Rom. 11.29. Secondly, this may shew us, that men cannot possibly be just before God, seeing the knowledge of God is so excellent and infinite, Iob. 9.2, 3.

2. The doctrine of this infinite and eternall knowledge, or fore-knowledge of God, is used in divers scriptures for singular consolation in divers distresses: as

1. Against the malicious practises of evill men,How the fore-knowledge of God may comfort us in divers distresses. that set themselves against the godly. They shall not prevaile, though they thinke the Lord doth not see: yet they shall one day know, that he that made the eye doth see, and he that gave man understanding will correct: and for the godly in the meane time this may comfort them, that all the haires of their head are numbred: Psal. 94.1. to 12. Mat. 24.

2. Against the errors, and spirituall frauds, and deceits of men: The deceiver and the deceived are with the Lord, Job 12.13, 16. and therefore it is not possible, that the Elect should be finally deceived. Mat. 24.

3. Against our owne cares, and doubtfulnesse under the afflictions, and troubles of this life: Doth our heavenly father know what we stand in need of? [Page] Mat. 6.33. doth not knowledge also extend to the number, times, places, and measure of our crosses? and not our persons onely, but our banishment, teares, &c. are in his booke. Psal. 56.9.

4. Against our unbeleefe and distrust of Gods love, and favourable acceptance of us; His eye hath beene ever, is, and will be upon the righteous: Psal. 34.16.

5. Against the feare of falling away: Is not the foundation of God sure? Hath it not this seale, he knoweth who are his? 2 Tim. 2.19.

6. Against the spirituall distresses, and diseases of our soules: Hee hath experience and skill to heale the broken hearted, and this is a great addition to our comfort, he knowes our desires in all the afflictions of our spirits, Psal. 147.5.

7. Against the troubles of our private Calling: Thus God comforted, and incouraged Jeremy: Before I formed thee in the belly, I knew thee; and before thou camest out of the wombe, I ordained thee a Prophet to the Nations, &c. Ier. 1.5, 6, 7.

8. Against the weaknesse of our faith in things promised, and are not yet performed: In respect of this fore-knowledge, he calls things, that yet are not, as if they were. Rom. 4.17.

9. Against the doubt of audience, and successe in prayer: and the Lord said unto Moses, I will doe this thing also, that thou hast spoken. For thou hast found grace in my sight, and I know thee by name: Exod. 33.17.

10. Against the feare of Gods wrath, and forsaking of man, when he enters into judgement: The Lord will not cast off the people, whom hee knew before. Psal. 94.12. to 17. Rom. 1 [...].2. & 8.29.

11. Against the contempt of the world, and the censures of the wicked, and all their flanders and indignities: The Lord knowes us, and our desires, and indeavours, God knowes our hearts, and our innocency, whatsoever the world say or thinke of us: It matters not what the prisoner saith, if the Iudge acquite us: If God know us, it is no matter, whether the world doe, or no.

12. Lastly, How can it be but well with the righteous, whom not only a God loves, but with such a lasting and preventing love, when he cares for them, and takes order so long before.

3. Thirdly, the doctrine of Gods fore-knowledge may teach us:

1. To feare God, and forsake sinne, and not to dally with disobedience, seeing all is naked and manifest before him, with whom we have to deale, Heb. 4, 13. and we may be the surer of it, seeing his very word can tell us of our thoughts, and the secret intent of our hearts, ver. 12.

2. To trust upon God, and rely upon him in all estates, seeing there is nothing but he knowes it, and hath considered of it long since.

3. It should inflame us to piety, seeing no good can be done, but he will know it, though it be done never so secretly: It should make even holy thoughts precious, and deare to us, and it should make us abhorre hypocrisie, seeing it is so vaine, and God seet so evidently through us, at all times, and in all actions. Psal. 139.17. 1 Thess. 5.8, 9.

4. It should quicken us to the meditation and care of our assurance of our eternall salvation: God hath delighted himselfe to foresee it from eternity, and shall not we fore-know, and fore-meditate of our owne glory?

5. Paul useth this as a reason, why we should help and incourage Christians, and doe all the good we can for them. For their names are in the book [...] of life. Phil. 4.3. &c.

6. When we are to choose men for any Calling, wee should learne of God to know before, and those we see to be wicked, we should never Elect: [Page] custome, riches, friends, intreaty, kindred, &c. should never prevaile with us.

7. It shewes us how we should love one another, wee should imitate God, no time should weare out our affection, God is not sadded with love, though hee set his affections upon us before the beginning of the world was.

4. This doctrine of Gods eternall knowledge is terrible for wicked men, and that in foure respects:

1. Against the conceit of their owne parts, and praises, Iob. 11.11. If God should set in order before thee, what he knowes by thee, thou wouldst appeare more ugly then any Leper.

2. Against their perswasion of secrecy in their sinnes, as these places tell them: Psal. 90.8. & 139.1.11. to 16. Ier. 17.9, 10, 11. yea this doctrine tells them, that God hath had time enough to know them, he hath observed them from eternity.

3. Against their perswasion of impunity, they thinke, they shall escape punishment for their sins, but they are deceived. as is at large shewed. Psal. 94.1. to 11. & 139.8, 9. Revel. 2.23.

4. Lastly, woe to the man, whom the Lord doth not acknowledge by his word, spirit, and children in this world: This imports, that he shall not be known in the day of Christ: oh how wofull will that sentence be, when he shall say, away from me ye workers of iniquity, I know you not: Mat. 7.27.

Hitherto of the foundation: The founder followes, who is described, by what he is himselfe, viz. God: and what he is to us, viz: a Father.

Of God]

To be elect and knowne before others is a great benefit: but to be chosen of that dreadfull and immortall being, and that when nothing was, must needs adde to this prerogative. If God choose them, it matters not, who refuse them: If God know them, it matters not who is ignorant of them: If God honor them, it matters not who disgrace them.

He that fo [...]nded our election in his owne eternall praesc [...]e [...]e, is [...]ee, that founded this earth, and spread over it this great heaven: Iehovah Elo [...]im is his name; and spirituall, incomprehensible, immortall, infinite, almighty is his nature: The immense fountaine of all love, mercy, holinesse, justnesse, goodnesse, wisdome, and bounty: It is he that before guided the wayes of eternity, as he now doth of times.

What God hath done in time, is done, that we might know, and praise him: but what he did before time, is without our measure, and as it commeth neerer to Gods nature; so it goeth farther from our apprehension; at least, till we be glorified in heaven.

But this is a sea, over which no ship hath failed: a Mine, in which no spade hath delved: an Abyssus, into which no buck [...]t hath [...]unke. our sight is too tender to behold this sunne; our understanding too finite to comprehend this glorious and infinite being, and therefore I passe from what hee is in himselfe, to consider, what he is to us.

The Father]

God is Father to Christ, to Angels, to Men: To Christ he is Father by nature, as he is God, and by personall union as he is man: To Angels hee is father by creation, and to faithfull men by adoption: As hee is father to Christ, I consider of it ver. 3. here onely, as he is father to the faithfull.

God hath an everlasting fatherly care and compassion over the faithfull and elect,Doctrine. and this may serve for three sorts of uses:Vses.

1. For consolation to the godly:Comforts to the godly as God is their father. God useth them and ever will use them like a Father, both for the affections of a father, and for the provisions of a [Page] father: he both loves them, and provides for them, as a father for his children. Gods affection to the godly is a fatherly affection: for it is 1. free, and 2. tender, and 3. constant. 1. A fatherly love is a free love, there needs no argument to a father, but that, this is my childe; so it is with God. 2. A fatherly love is a tender love, it hath much compassion and care in it▪ such is Gods love to the godly: Looke how Parents pitty their children so doth God pitty them, that feare him, Psal. 103.13. yea God is troubled in their troubles, and his bowels are turned in him in their discouragements and griefes Esay 63.8. Ier. 31.18, 19. 3. A father still loves his childe, so doth God, and much more, then all fathers, or any of them. For he loves with an everlasting love, Esay 49.14. and is called an everlasting father, Esay 9.6. Adde unto these, that a father will love his childe, though no body else doe: so can God love us, though he love alone. Though naturall fathers, and kindred forsake us, Psal. 27.5.10. and spirituall fathers forget us, Esay 63.16, 17. yet God will never cease to love us, hee will never leave us nor forsake us. Onely we must ever remember, that Gods love is a pure love: For it hath not in it hurtfull indulgence, he will not marre his children with too much fondnesse: He can hide his face, and though he will never take his mercies from them, yet if they sinne, he will scourge them with the rod of men, he will afflict them, though it be but for a short time. Psal. 89. Esay 67.7, 8, 9.

As is the affection of God, so is his provision for the godly, a fatherly provision, he provides for them like a father, yea like a heavenly father in their 1. attendance. 2. dyet. 3. preservation in trouble. and 4. portion. 1. For their attendance: he provides for them better, then the great men of the earth can doe for their children: He hath given his Angels to bee ministring spirits to all these heires of salvation, and these pitch their tents round abo [...]t them, Psal. 34. Heb. 1.14.2. And for dyet, they are fed with the food that perisheth not, yea such food, as he that eateth thereof shall live for ever. John 6.27. 3. And for preservation in trouble, the power of God doth so keepe them, that a haire of their heads cannot fall to the ground without the providence of their heavenly father, Mat. [...]. and [...]o that [...] all the haires of their head are numbred, and the spirit of God is given them to teach them, to comfort them, and uphold them. 4. And for portion: he hath blessed them with all spirituall blessings ìn heavenly things, and since the earth was forfeited into Gods hands againe, he hath restored the inheritance of the earth to none (as is the opinion of many learned) but to them: Other men hold without any title from God, Ephes. 1.3. Esay 45.11, 17, 18, 19. and in the world to come, they shall shine as the starres of heaven, and as the sun in the firmament, Mat. 13.43.

Object. Ob. But God hath so many sonnes of this kinde, how can hee provide for them all?

Solut. Sol. Our hearts are not troubled for that: we beleeve in God, and beleeve in Christ also: In our fathers house there are many mansions: if it had not been so, Christ would have told us, and he is gone before to make our places ready for us. John 14.1, 2.

Object. Ob. But they have so many adversaries without and within, that there is great danger, lest they be pulled out of their inheritance.

Solut. Sol. God that hath begotten them, and given them to Christ, is greater then all: no man can plucke them out of his hands, John 10.29.

Object. Object. But they are for the most part a people of many, and those continuall wants, there is scarce any moment, wherein they want not something, and therefore must either be uncomfortable in themselves, or burthensome to God.

Solut. Sol. Whatsoever they aske the father he will give it them: It is no trouble to [Page] God to receive Petitions from them continually, he delights in it, and rather blames them for asking so seldome, and so little, Iohn 16.23.

Ob. God himselfe plagues them with troubles as much,Object. or rather more then he doth other men.

Sol. The fathers of our flesh, correct us, Solut. and shall not the father of spirits do it? and the rather if we consider, that he shewes his love therein: a man will correct his owne son more, then another mans, and he doth correct us for our profit, that 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.Object.

Sol. The world knowes them not, because it knowes not God their father: Solut. 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.Vse 2.

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, How we may live like Gods children. 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,Vse 3. 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 [Page] 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 Christ [...] 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:

Ex non sancto privative.1. Of not holy privatively, and so man, that was once without holinesse, is made holy by regeneration, and justification.

Ex minus sancto.2. Of lesse holy, and so Gods children are daily sanctified by proceeding from grace to grace.

Ex non sancto negative.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,Thomas Aquinas. 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. [...]3. 1 Thess. [...].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.

[Page]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 to be considered of:

1. What need our spirits have to be sanctified.

2. Wherein lyeth the sanctification of the spirit of man.

Our spirits have great need to be sanctified: 1 By reason of the first sin,What need our spirits have to be sanctified. they want originall righteousnesse, and they are corrupt and infected with a generall leprosie. 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption. 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches, cages, forts, and strong holds of Sathan, 2 Cor. 10.4. and therefore had neede to bee cleansed after such soule spirits have been there. 4. The naturall spirit of man frames nothing but evill, and that continually: this makes God so weary, Gen. 6.

In particular all the faculties of the spirit of man need sanctification.

1. The minde is covered with a vaile, wrapped in an ugly mantle of darknesse, distracted with errour, coupled with a thousand formes of evill thoughts.

2. The memory performes no service to God: it should be Gods Treasurer, and Register, but no body is in the office to keep record.

3. The Will is grievously diseased, and with sicknesse so distempered, that it will not be ruled by any, not by God, not by men, not by reason, not by religion, nor doth it agree with it selfe. For man wills not alwayes the same thing.

4. The affections out of the first poyson of naturall corruption, have such monstrous births of evill, that the spirit by them is set out of all order. They are compared to beasts, Esay 11. To fighting soldiers, 1 Pet. 2.12. To tyrants making cruell lawes, and leading into bondage, Rom. 7.

5. The wretched Conscience (then which there was once no diviner thing on earth) is now in miserable case. For either it is sick of a Lethargy, and sleepes, or if it waken it is like a mad Dog▪ or Lion▪ or a Iudge transported with rage: It is ignorant without light: it is soiled or [...]tein [...]d with a thousand sinnes: It is impure, and exceeding base, and without all properties of a divine Iudge. For it is blinde and will be corrupted, and will deferre the Affise, &c. Insteed of a throne of judgement it is thrust into a hole, and horrible dungeon of darknesse, where the Sunne of righteousnesse shineth not, and there for the most part, as if it were still night, it lieth obscure and sleepeth.

And thus of the need we have of sanctification in our spirits.Wherein the sanctification of the spirit lyeth.

The sanctification of the spirit lyeth in two things.

1. In cleansing the spirit from sinne.

2. In adorning the spirit with graces.

In the cleansing of the spirit consider both from what, and how.

For the first, if any aske,Of cleansing the spirit of man, from what and how. what there is in our spirits needes cleansing away?

I answer: That besides what hath been shewed, many more particulars may be set out thus: There are vile both impieties,Answ. and unrighteousnesse in our spirits must be done away. For impieties: There is ignorance, errour, atheisticall thoughts, pride, hypocrisie, inconstancy, hardnesse of heart, and division of heart, conceitednesse, vanity, selfe-love, hatred of goodnesse, false feares, carnall confidence, forgetfulnesse, doubts, unsetlednesse, unbeliefes of all sorts, and love of the world.

For unrighteousnesse: There are evill cares, & covetousnesse, lusts of all sorts, hatred, malice, desire of revenge, anger, fretting, worldly gri [...]fe, bitternesse, [Page] discontentment, vaine-glory, emulation, inordinate affection, and evill concupiscence: as good as men thinke their hearts and meanings are, they may by this taste see, how foule their spirits are.

8 Things to cleanse the spirit of man.Now for the second: The spirit is cleansed from these sins by degrees; and to that purpose the spirit of God worketh and useth 8. distinct new qualities, which have not place in the soule, but upon occasion of this service against sin. And these are,

1. Spirituall poverty, or sense of sin and misery.

2. Base estimation, viz: of the world, with the pleasures, profits, and lusts of it, Phil. [...].8. Esay 30.22.

3. Hatred of sinne.

4. Shame for sin. Rom. 6.21.

5. Godly sorow.

6. Feare.

7. Indignation.

8. A purpose and inclination to forsake sin.

Thus of the cleansing of the spirit.

Of the adorning of the spiritThe adorning of the spirit followes: The spirit of man in sanctification is adorned with holy graces; and here I consider of the adorning, 1. of the minde: 2. of the heart: 3. of the conscience.

Three things which adorne the minde in sanctification.The minde is adorned with three things, which come new into it.

1. The first is a heavenly light.

2. The second is humblenesse of minde.

3. The third is purity of imaginations.

1. This light comes in by the illumination of the spirit, setting in the minde a celestiall kinde of knowledge, and this stands in two things: For first this sanctification breakes open a way, and sets at liberty the light of nature, which was imprisoned and withheld in unrighteousnesse, and then there is besides infused a new light from above, and this light hath in it:

1 The light of the minde hath 5. things in it.1. A holy discerning of good and evill, truth and falshood, by which the minde in a measure discerneth a general course of avoiding the waies of death and the [...] of hell.

2. A holy inquiry, by which the minde aspireth after God and truth, and tryeth things that differ.

3. Wisdome from above, by which the minde is caried not only to a foresight, and forecast for the things of the soule and a better life, above the things of the body, and this life; but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time, place, persons, maner, end, occasions, &c.

4. A sacred frame of piety, and patterne of godlinesse and truth, and this patterne is so communicated to the understanding, that it is indelible, no dangers, sin, or death can ever utterly abolish it. This frame of truth is perfected by degrees.

5. There is planted in the minde Gods watch, by the light whereof all the wayes of the heart, and life are over-looked.

2 Humblenesse of minde hath 6. things in it.2. The second grace planted in the minde, is humblenesse of minde. 1 Pet. 5.5. and this hath in it,

1. A sense of the wants of the soule, and life of man.

2. A lowly kinde of forecast in all things to glorifie God, and profit man, accounting it no abasement to serve and please with all readinesse.

3. A thankfull acknowledgement of the mercies of God infinitely above desert, by which a man holds himselfe not worthy of the least of Gods mercies,

4. A freedome in matters of opinion, from selfe-conceit, by which a man [Page] attaines to that, not to be wise in himselfe, or to rely upon his owne reason, or judgement. Thus a man is not high minded.

5. An accounting of others of Gods servants better then our selves.

6. A pronenesse to humiliation for sin, and humility in cariage.

3. The third thing brought into the minde is purity of imaginations, Purity of imaginations. holy thoughts, by which the minde converseth as it were in heaven already, and feedeth upon the fairest objects in heaven and earth. Prov. 14.22. Phil. 3. 20. Colos. 3.1.

Thus much of the adorning of the minde.

2. The heart is adorned with 8. graces.

1. Holy desires: such as the heart felt not before, such as these:The heart adorned with 8. graces. after remission of sins, and righteousnesse by Christ, Mat. 5. after the meanes of Gods kingdome, and the power of it, Psal. 42. 1 Pet. 2.2. after the presence of God, even that of glory, and the comming of Christ, 2 Tim. 4.8.2 Cor. 5.8. after communion of Saints (the heart longing after them) and in a word, after all sorts of heavenly things.

2. Divine love: and that of God, Psal. 18.1. of Christ, 1 Pet. 1.8. of the word, Psal. 119.103. of Gods house, Psal. 26.8. & 84.5. of the godly, Psal. 16.3. 1 Iohn 3.14.

3. Ioy in the Holy Ghost, Rom. 14.17. in such things as these:

1. In the satisfaction of Christ for sinne, Galat. 6.14. Rom. 5.11.

11 Things wherein a sanctified heart rejoyceth.

& 15.13.

2. In his Election, Luke 10.20.

3. In the breasts of the Churches consolation, Esay 66.10.

4. In the word both read and heard, Psal. 119.77. Ier. 11.16. Iohn 3.29. and so in the sacraments.

5. In the sabbath, Esay 58.13.

6. In well-doing, Prov. 21.15.

7. In suffering for righteousnesse, Mat. 5.10.

8. In the presence of God knowing the soule in adversity especially, Ps. 31.7. Rom. 5.4.

9. In the people of God, Ps. 137.6.

10. In all the good things the Lord hath given, as the pledges of his love. Deut. 26.11.

11. In the things that pertaine to God. Rom. 15.17.

In these a Christian hath his seasons, and though he may sow in teares, yet he reapes in joy.

4. A holy feare of God, and that of his mercies, Ps. 147.11. Hos. 3.5. of his word, Esay 66.2. of his presence, especially in time of his service, Heb. 12.28. and of his name and glorious titles, Deut. 28.58. and in all things a feare of his offence and displeasure, in respect of which a man is jealous of his own infirmities. Pro. 28.18. 1 Pet. 1.17.

5. Confidence: in which the godly are as mount Sion, that cannot be moved, Psal. 125.5. by which he committeth his way to God, Psal. 37.5. and runneth to God for refuge, that he may be under his armes for ever, Deut. 33.27. Gods name is to him a strong tower, Prov. 18. in respect of which, his place is on high, even in the defence of the munitions of the rocks, Esa. 33.16 &c. yea such is the power of this confidence sometimes, that though God trouble him with his owne hands, yet he will hope, Iob 15.19. By this signe God knowes his in the day of trouble, and will owne them, Neh. 1.7. and the eye of God is never off them, because they trust in his mercies, Psal. 33.18.

6. A holy hatred, by which he cannot abide sin, Ps. 97.10. the garment spotted with the flesh, Iude 23. any false way, Ps. 119.128. wicked company, Ps. 26.5. the worke of such as fall away, Psal. 101.3. them, that hate [Page] God and goodnesse. Psalme 139, 21.

7. Peace: whereby a man is made to rest from passions, and perturbations, and enjoyeth tranquillity in the contemplation of Gods favour, Rom. 14.17.

8. Bowels of mercy, Col. 3.12. I omit hope, patience, meeknesse, and the rest: either because they some way belong to some of these; or because these are the most eminent, and easie to be discerned: and all these are put on by faith.

And thus much of the adorning of the heart.

The Conscience adorned with 9. things.3. The conscience is also adorned with 9. gifts.

1. Life: it being quickned from the dead sleep, it was in.

2. Light from ignorance.

3. Peace from terrors, differing from security.

4. Purity and care in all things to doe uprightly. Acts 23.1. Heb. 13.1. 2 Tim. 2.3.

5. Ioy and refreshing, it is now a continuall feast, Prov. 15.15.

6. Constancy, Iob 27.6. so as no power can compell it.

7. Plainenesse and harmelessnesse. 2 Cor. 1.12.

8. A divine sentence, so as in determining, it judgeth for God, and as God.

9. Tendernesse: so as it will now smit [...] for lesser evills.

Vses.All this doctrine concerning the sanctification of the spirit may serve:

First for humiliation: We may all say, if God looke upon our spirits, innumerable evills have compassed us, Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins, even those sinnes of our spirits.

2. For admonition to all men, to take heed, that they neglect not this great worke of inward sanctification, especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne: Looke to thy selfe, thy heart is deceitfull, and sinne is a witch: watch against security, or relapse into security▪ [...]e perswaded it is a dangerous thing to sin against the purposes of amendment: The axe is now laid to the roote of the tree, and therefore trifle not, let not thy righteousnesse be as the morning dew; thou art come neare to the kingdome of God, quench not the sparkles of light and remorse. And much more this may warne such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast pearles before such swine still. And thirdly, it may warne such, as rest in giving faire words: If they praise the Sermons, and speake faire to Gods servants, they thinke all is well: The Divell could speake Christ faire to be rid of him, Mar. 1.24. and so did Herod, Mar. 6.20.

3. For instruction to all sorts of men, that yet finde not comfort in this worke: oh labour about it, that thou maist be cleansed from all filthinesse both of flesh and spirit, even sanctified throughout, following after holinesse, without which no man shall see God, 2 Cor. 7.3. 1 Thess. 5.23. Heb. 12.14. and if there were in men a heart to returne, there are many incouragements: Christ is given to us of God to be our sanctification; and in his intercession, he remembred to pray for this, that God would sanctifie us, 1 Cor. 1.30. Iohn 17.14, 17, 19. and the word of Christ is able to sanctifie us, Acts 20.32. and Christ hereby proves his resurrection from the dead, Rom. 1.4. and God hath promised his spirit to help us, Ezech. 33.37.

4. For confirmation: since this is so, let him that is holy, be holy still.

5. For much thankfulnesse, in such, as have attained in any measure to the gifts of Gods grace herein, 2 Thess. 2.13.

Thus much of the sanctification of the spirit.

[Page] Vnto obedienc [...]]

The first end of our sanctification is, that our lives may be brought into obedience.

This obedience must be considered either in the 1. whole, or in the 2. parts. 1. In the whole it is profitable to observe three things:Of obedience in generall. 1. the originall of true obedience: 2. The rules or properties of true obedience in the maner of it. 3. The motives that might stirre us up to the care of obedience.

1. The cause of this obedience is 1. either without us, or 2. within us: without us it is both God, and the word of God;Of the causes of our obedience. God the Father causeth it by electing, &c. the Sonne by 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,Rules▪ or sixe things to be observed in all true 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 s [...]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.

[Page]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, Motive to obedience. 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.Of obedience in words. 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 [Page] 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 in Christ, he tooke the true nature of his brethren, true flesh and blood, that he might serve and satisfie God in the same nature, that had offended.

2. This blood was shed. If you aske, who shed it? I answer: Iudas by selling it: the Priests by advising it: the people by consenting to it: Pilate by decreeing it: the soldiers by effecting it: Christ himselfe by permitting it, and after presenting it to God: (Heb. 9.14,) our sinnes, that chiefly caused it. If any aske for whom it was shed? I answer briefly for the Church, Act. 20. not for himselfe, nor for impenitent, and obstinate sinners, that dye in their sins.

3. It is not enough, that the blood of Christ bee shed to make us happy, unlesse it be applyed also: which the word sprinkling notes.

4. This effusion of blood was solemnly prefigured, or foretold by the sacraments, and sacrifices of the Law. For this word sprinkled is a Metaphor, borowed from the legall sprinkling; which shewes us two things: 1. The great account that God and good men make of it, in that it was so solemnely and anciently typed out: 2. That the ceremonies of that Law are now abolished, seeing we have here the true sprinkling of the blood fore-shadowed out.

5. That our estate in Christ is better now, than our estate in Adam was.Our estate in Christ better then our estate in Adam here in this life.

For God here in his eternall counsell is brought in over-looking that first estate in Adam, and setting up his rest in this estate purchased in the blood of his Sonne. If any man marvell at this, he shall be thus satisfied: Our estate in Christ is better, than our estate was at the best in Adam, even in this life, and therefore much more in the world to come: In this life, it is better onely in two respects. 1. That wee cannot fall from this happinesse. 2. That Christs righteousnesse imputed to us is better, then that righteousnesse was, inherent in Adam. Now for the world to come, heaven is better then paradise.

6. We can never discerne our comfort in the blood of Christ, till we be sanctified in spirit, and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable. Thus much for the generall.

In particular, concerning this sprinkling of the blood of Christ, I consider two things: 1. What benefits the Christian enjoyes by the blood of Christ, which is here noted, as the end of his sanctification: 2. The mystery of this sprinkling, or applying of the blood of Christ, as it was shadowed out by the legall sprinklings.

The benefits which flow from the effusion of the blood of Christ are either generall, or particular. The generall are;The benefits flowing from the blood of Christ. 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament, or covenant of grace, Heb 9.18. 3. The breaking downe of the partition wall betweene Jews and Gentiles, and the adopting of the abject Gentiles, the free denizing of the Gentiles, and repealing of all statutes of aliens, Ephes. 2.13. &c. 4. The reconciliation of all things both in heaven and earth, and the dissolving of that enmity, which came in by sin, Col. 1.20.

The particular benefits, which flow from the blood of Christ to every converted Christian, are

1. Iustification: which hath in it, 1. the pacification of Gods anger: [Page] Christs blood is the propitiatory, like the cover of the Arke, that hides the law from the sight of God, Rom. 3.25. 2. the pardon of all sinnes, 1 Iohn 1. 7.9. Ephes. 1.7. 3. prevention of Gods eternall wrath, or the losse of heaven, Rom. 5.9. 4. the garment of imputed righteousnesse, or putting on of robes made white in his blood, Rev. 7.14.

2. Sanctification, and the cleansing the conscience from dead workes to serve the living God. Heb. 9.13, 14.

3. The sanctification of all the meanes of help to the beleever both spirituall and temporall: the very booke of God is sprinkled with the blood of Christ, that it may be opened, and of use to the faithfull, and so all meanes else in his generall and particular calling. Heb. 9.19, 20.

4. Intercession: the blood of Christ speaking better things, then the blood of Abel, pleading daily for the godly, and procuring the establishment of favour in God, and acceptation. Heb. 12.24.

5. Victory over Sathan, who is overcome by the blood of the Lambe, and the word of the testimony, Rev. 12.11. so as his molestations, and temptations shall not prevaile.

6. The destruction of him, that had power over death, so as now the beleever needs not feare death, nor can he be hurt of it. Heb. 2.14.

7. Entrance into the most holy place, even within the Vaile, that is, into heaven. Heb. 10.19, 20. you may see more Iohn 6.53, 54, 55, 56, 57, 58, 59, &c.

All this may serve for divers uses: As

Vses.1. For singular consolation to all the godly: Oh what an honor is it to be descended of the blood of Christ? How doth a Christian mans new birth in this respect excell all the nobility of birth in the world? Iohn 1.13. What reason have we of thankfulnesse for so happy a condition? what should we complaine of? what matters it, what we lose, or want, if wee neither lose nor want the blood of Christ? How incomparable are these benefits beyond all the glory of this world, if we have eyes to see them, and hearts large enough to conceive of the glory of them? The Lord from eternity looking upon the blood of his Son sets up his re [...]t there, as having provided a sufficient portion for all that shall be sanctified by his spirit.

2. For instruction: we should every one of us be incited to all possible care of assurance, that Christ dyed for us, and get it ratified to our hearts by all the testimonies we can. There be three witnesses of a mans happinesse: 1. the water: 2. the blood: 3. and the spirit, 1 Iohn 5.6. The water of repentance: the blood of expiation in the passion of Christ applyed by faith; the spirit of sanctification testified by saving graces, and new divine gifts.

3. For terror to all wicked men: that sin against the blood of Christ, by despising and neglecting the grace of the covenant, by swearing, by unworthy receiving the sacrament, and by their obstinate unbeleefe and impenitency. Shall the blood of Abel cry for such vengeance, and shall not the blood of Christ much more? What a blood-guiltinesse doe these men draw upon themselves, that sinne against the blood of Christ? If Iudas burst his heart with despaire for betraying it, how can their case be better for despising it?

Thus of the benefits, which come by the blood of Christ: Now it followeth, that I should open the meaning of those ceremoniall legall sprinklings, and shew, how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ.

There was a [...]ourefold legall sprinkling. 1. the first was of the blood of the red Cow, and of a water made of the ashes of the red Cow, Num. 19. 2. the second was of the blood of the Paschall Lambe, Exod. 12. the third [Page] was of the bullock by the High Priest, cleansing the Tabernacle, Levit. 16. the fourth was of the blood of the burnt offering at the ratification of the covenant: and that these things may be made more plaine, I would take liberty to explaine those types, as they lye in the text, though the explication thereof will in some things containe a little digression from this Text. And first for the sprinkling mentioned Numb. 19.

The Israelites by their wicked murmurings had brought the plague of God upon themselves: In their distresse they cry and seeke reconciliation:An explication of the whole Ceremony of the sprinkling of the blood of the red Heifer, Numb. 19. the Lord makes an ordinance, and shewes a way, how he may be pacified, where many things may be noted.

1. That of necessity the expiation must be made in blood, which was a type of the blood of Christ: God will never be friends with offendors, till they bring him the blood of his Son to make attonement; and this is of such absolute necessity, that in the second verse the direction is called, the ordinance of the law commanded of the Lord. Note: an ordinance, a law, and commanded: to shew the peremptorinesse of the Lord in this point, wee must lay hold upon the blood of Christ, or God will never turne away his displeasure from us.

2. That this expiation belongs only to the house of Israel.

3. That they of the house of Israel, that is, the members of the true Church need to be called upon in this point, he must speake to the children of Israel, verse 2.

4. That Christ, that should be the true sacrifice, must be one taken out of the Congregation: one that lived amongst men on earth, and should bee offered up in the flower of his youth, and should likewise take the very infirmities of our nature upon himselfe: This was shadowed by the H [...]ifer taken out of the heard.

5. The Heifer was red, to shadow out the bloody passion of Christ: The Church sayes of Christ, my love is white, and ruddy: white, in respect of the righteousnesse of his life; and ruddy, in respect of his passion unto blood.

6. The Heifer was without spot, and blemish, to signifie, that Christ should be without sinne: He was indeed in the similitude of sinfull flesh, but had no sin in his flesh: It is somewhat, that the Heifer must be such, as had in her selfe no blemish: Note, in her selfe; for it is true, Christ had no fault in himselfe, but his members were not without fault. For no flesh in this life is without sin, but the flesh of Christ.

7. The Heifer must be such, as upon which never came yoke, and that fitly and significantly required. For such was Christ: for he never bare the yoke, in that he never sinned; he came to deliver those, that were under the yoke, and servants of sin, but knew no sin himselfe. Besides, the yoke was not put upon his flesh, because he had power uncompelled to lay downe his life, and to take it up againe. Some say, that a Heifer was to be offred to expi [...]e the idolatry in the Calfe, and it was to be brought to Moses ▪ because Aaron had sinned: and must be without yoke, to note, that the Israelites had cast off the yoke of Gods law, but the former sense is the right.

8. This Heifer was to be brought to Moses, and why that? not onely to signifie, that Christ should be condemned under pretence of the breach of Moses law; not onely because he should dye by the appointment of the Magistrate; but to import, that Christ must be offred up to God the Father, the Law-giver, who was the party offended.

9. Who must bring this Heifer to Moses? Answ. All the Congregation of Israel, they must all get them a red Heifer, that is, a bloody Saviour, or else they can never be accepted: This is the best, yea the onely present they [Page] can bring to God to pacifie his displeasure toward them.

10. Ver. 3. It is said, He shall give her to Eleazar the Priest. Who delivered up Christ to be slaine? In the letter, the Iewes; in the mystery, the Elect. But why delivered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternall spirit offering up himselfe to God, Heb. 9.14. perhaps to foretell, that the Priests should kill Christ. But why to Eleazar, rather then to Aaron? Some say, because Aaron had offended in the Calfe: But other say, to note, that the passion of Christ should not only serve for that time, or the time under the law; but for their successors, and all successions to come; and to note, that this was a doctrine to be delivered downe by all Ministers one after another.

11. It must he without the campe, to prefigure, that he should suffer without Hierusalem, and thereby leave us a warning to withdraw our selves from conversation with this world, and beare our reproach, Ioh. 19. Heb. 13.

12. Shee must be slaine before Eleazars face: The flesh of Christ was slaine before the face of the Priests of the Lord in the new Testament; or rather Christ was offred up before the face of God the Father: that which in the sight of the world was a punishment, in the sight of God was a sacrifice.

13. Ver. 4. Eleazar must take of this blood with his finger, to note, that men may not rudely with blinde hopes thrust in their hands into this sacred blood: it must be touched, or applyed with great discretion, and reverence; and the blood of Christ is to be touched with our fingers, or hands, not with our mouthes, or hearts onely: To note, that our practise should bee dyed in the blood of Christ, and savour of the vertue of his death, and our applications of it, that so wee may imitate his passion as well as know it: 1 Pet. 2.21.

14. The blood must be sprinkled directly before the tabernacle of the Congregation 7. times. Some understand the Jewish synagogue, upon which the curse for the effusion of Christs blood came most exquisitely, according to their owne desire, when they said, His blood be upon us, and our children: But rather hereby is signified, that the Church of God onely hath the benefit of Christs blood applyed; and then 7. times notes both the perfection of Iustification, and the often need we have of the renewing of the application of it, and also the continuance of it to all ages.

15. The skin, flesh, blood, and dung of the heifer must be burnt, Ver. 5. By the skin, flesh, and blood may be meant the substance of the flesh of Christ: and by the dung, the base indignities and contumelies, which were cast upon him, and these were all offered up, and sacrificed in the fire of his passion.

16. Ver. 6. Cedar-wood, hysop, and scarlet are not without their signification: The Papists reach high here, that can finde in these three to bee meant three persons suffering with Christ: By Hysop should be meant the Virgin Mary, and by the Cedar, Iohn the Evangelist, and these two should suffer with him per compassionem mentis, and by the scarlet should be meant the theefe, that suffered with him per compassionem carnis.

Some thinke that the Cedar-wood is hope, that dwels on high, and will not be putrified: Hysop is faith, a low growing herb, that fastens her roote upon the rocke: scarlet is charity: Others understand by the Cedar contemplation: by the hysop humility, and by scarlet twise dyed, charity which is twise dyed,Coccus bis tinct [...]. viz. on the one side with the love of God, on the other with the love of our neighbour: All these must burne in the Lords passion: but I thinke, that hereby may be noted, that three things arise out of the passion of Christ: 1. th [...] [...] of immortality. 2. the hysop of mortification: For so [Page] the word purge applyed to hyssop Psal. 51. doth import. 3. the scarlet is the blood of Christ, which is twise dyed, in that it is twise applyed: once for expiation, 600. yeares agoe: and then againe for justification of every particular beleever.

17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sinne in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legall Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.

Quest. How could the Priests be made uncleane by that, which did purifie the people? Answ. Uncleanenesse was two wayes contracted. 1. First by the foulenesse of the things touched, and so he that touched a dead corps was uncleane. 2. Secondly by the unworthinesse of the man touching, and so it was here: He must professe himselfe unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our soules, and bewaile our unworthinesse of the blood of Christ.

18. Now after the death of the Heifer, it is said Verse 9. that a man that is cleane, must gather up the ashes of the Heifer, and lay them up without the Campe in a cleane place. This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his kingdome. The laying up of the ashes imports the Christians accounts of Christs merits, as his chiefe treasure: The cleane place is the cleane heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keepe the mystery of faith in a pure conscience. Without the Campe notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of promise, without sacrifices, and out of the Synagogue of the Jewes.

19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregation of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetuall way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.

20. He that gathereth the ashes, must wash his clothes and be uncleane, till the Even: to note, that even the neerer a Christian comes to the merits of Christ, the more he is affected with the sense of his owne uncleanenesse, he that hath the strongest faith doth most wash his clothes, yea he retaines the sense of his uncleanenesse till Even, that is, till death, as some interpret it.

Thus much of the sprinkling of the blood of the Heifer.

In the sprinkling, that was used,Of the sprinkling at the Passeover. about the passeover there are not many things which need expounding.

The Lambe for the Passeover is Christ the lambe of God: the blood is the blood of Christ.

The sprinkling of the blood is the application of the blood of Christ.

The sprinkler is the Minister.

[Page]The hyssop wherewith it is sprinkled, is the word of mortification.

The people are the faithfull.

The house is the soule of man.

The doores of the house are the eares, eyes, and mouth of man.

Exod. 24.The benefit is deliverance and protection from the destroying Angell.

In the narration of the sprinkling of blood used at the ratification of the covenant:Of the sprinkling at the ratification of the Covenant. The sense of the most things may be briefly touched.

The altar under the hill, is Jesus Christ, ready, to succour and sanctifie those, that are afflicted in spirit with terrors of conscience, in the sense of the law given on the hill Sina.

The pillars are the faithfull, that stand before, and beare witnesse to the comforts expected, or felt for the sacrifice of Christ, and they are 12. to note out the 12. Tribes, and in them all the faithfull.

The young men, and the first borne of the children of Israel, were types of the Elect in visible Churches, borne againe to God, his first fruites of the multitude, a people consecrated to God, as his onely portion.

These offer to God two kindes of sacrifice: the one was the Holocaust, or the whole burnt offering, even the dedication of themselves wholly even of their lives unto the death for the service of God, and the practise of godlinesse: The other was the pea [...]e offerings, which were sacrifices of praise, and thanksgiving.

The blood was the blood of Christ.

The basons, that received the blood, are the word and sacraments.

The Altar sprinkled with blood is Christ truly suffering, and truly retaining in himselfe all sufficiency of merits.

The other part of the blood sprinkled on the people, notes the application of the merits of Christ to the faithfull, and of his graces without diminishing from the fountains of excellency of merit and grace in himselfe.

The meanes, by which it is sprinkled, is to be supplyed out of the Heb. 9.19. viz. the hyssop of mortification, and the scarlet of charity, and the Christian love [...] with [...] against sin and [...]ervent desire of piety.

The benefit is the reconciling of the people to God, and the establishing of the covenant.

Of the sprinkling Levit. 16.In the aspersion of blood mentioned, Levit. 16. I note onely foure things.

1. The benefits, that come by it, which are first entrance within the vaile, even the right to the kingdome of heaven. 2. The assured procurement and continued establishment 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.

Vse.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 thē, 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 [Page] 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:The forme of the Salutation. 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 passion [...] 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 th [...]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 thē, 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.

[Page] Vses.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?

What we must doe that grace and peace may be multiplied in us. Answ. 1. Be sure it be true grace, else it will never increase.

2. Thou must increase in [...]eeknesse, and humility: For God will give more grace to the humble, Iam. 4.8. and the meeke shall have abundance of peace, Psal. 37.6.11.

3. If thou wouldest have thy grace and peace increase, thou must be constant much in the use of all the ordinances of God, which are the meanes of grace and peace: As thou measurest to God in the meanes, so will God measure to thee in the successe: thou must be much in hearing. For grace is in the lips of Christ, Psal. 45.3. and much peace shall be to them, that love Gods lawes, Psal. 119. and thou must goe often unto God by prayer, who gives grace and glory, and will withhold no good thing, Psal. 84.12. 2 Thess. 1.11, 12. Runne by faith to Christ, who is the Prince of peace, Esay 9.6. and stirre up the grace of God, that is in thee. For thou hast not received the spirit of feare, but of power. 2 Tim. 1.7.

4. Thou must not perplex thy heart with the cares of this life: but in all things goe to God by prayer, and cast all thy care upon him: so shalt thou have peace, that passeth all understanding to keep thy heart and minde: Phil. 4. 6, 7.

Thou must make much of the beginnings of desires, joy, liking, and care of the meanes of godlinesse, and not let them goe out, so as thou shouldest fails of the grace of God, or receive those graces in vaine.

6. Thou must be resolved upon it to deny ungodlinesse and worldly lusts, and to live righteously, and religiously, and soberly in this present world: else thou c [...]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 [...]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.

[Page]

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,The order of the body of the Epistle. 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, 2. Observation from the coherence. &c. Two things I observe from the coherence of these words: First, that a Christian can be in [...]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 1 the dayes of his dispersion hee may observe many memorable things, for which he ought to blesse God. Secondly, that a Christian should never 2 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 Psal. 129.8. man: sometimes God blesseth man Psal. 67.1.: sometimes man is said to blesse God: and so here.

Man blesseth God three wayes: 1. In his heart, Man blesseth God 3. wayes. 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 la [...]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: [...]. 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 Psal. 1 16.12. salvation. And the Sacrament is called the Eucharist from giving of thankes, and so the cup is called the cup of 1 Cor. 10.16. 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,Reasons of blessing God. [Page] 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 Psal. 50.23. 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 Psal. 67.3. thee. Vse. All thy workes praise thee, and the Saints shall sing of thy praise, and of the glory of thy power, and the majesty Psal. 145.10, 11, 12. of thy kingdom [...].

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 t [...]y God hath annointed thee with the oyle of gladnesse above thy fellowes. Now if any aske, how this can be;How God is the God of Christ. 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 [...]. 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.

How God is the Father of Christ.And as he is the God of Christ, so he is the Father of Christ: his God in respect of his humane nature, and his father in respect of his divine nature: such an high Priest it became us to have, as was after the order of Melchisedech without father or mother. For so wa [...] Christ without father, as man, without mother, as God: now in that he is here said to have a father, it is to be understood of his divine nature,How Christ is without father or mother. in respect of which by an eternall generation the person of the Son was begotten of the Father: dreadfull is this mystery, and most difficult to be understood, or conceived, and the rather because nothing c [...]rnall or earthly is here to be imagined. For the Son was not begotten, as sons amongst men are: but after a more admirable and more excelling maner, neither know I how to expresse a way of conceiving of this generation better then by way of negation, denying unto it, whatsoever hath imperfection.

There is a threefold generation.

A threefold generation. Per se, de se, & extra se.The first is corporeall, called i [...] Schooles Logicall and predicamentall, and this i [...] of bodily things, which by themselves, and out of themselves, and without themselves doe beget. The second is transcendent and metaphysicall, and this is of spirits, and is men [...]ll. For here the minde as an uncomp [...]unded subject, doth not o [...] of it selfe, but by it selfe, and in it selfe beget, and thus it begets contemplation or reason, thoughts or affections. The third is supre [...] and singular, N [...] de se, sed per se, i [...] se. or [...], and that is that generation, by which the Father in himselfe, and by himselfe, by nature, and not by faculty or power, begets the Son, and this is th [...]t, which in this place is to bee conceived of: so that we must as [...]e [...]d highe [...], then the geni [...]u [...] of bodies, or soules, and [Page] when we are come to the Ocean, that is beyond and highes, then either of those, we must rest and wonder, especially taking heed to our thoughts, a [...] in other things, so that in three things we imagine no likenesse betweene the Father begetting the Son in the Trinity, and earthly fathers begetting their sonnes in the world.

First here is no priority in time betweene the father and th [...] sonne,Three things wherein Christs generation is not like ours. as in some sense there is in corporeall generations. For Christ is of the Father, but not after the father.

Secondly, there is no inequality: the son is not lesser, then the father. For Christ is coequall, as well as coeternall.

Thirdly, here is no division: the son is not divided from the father. For Christ is not only like the father [...], but of the same substance with the father, he is [...].Vses.

The consideration of this doctrine, that Christ is Gods son, may serve for divers uses. For as it may confirme us in the detestation of the blasphemous wickednesse of the Jewes, that would never receive the doctrine, that Iohn 5.18. & 6.42. & 8.19 Christ was the son of God: so it may diversly both instruct, and comfort: It may instruct us three wayes. For first, here we may see, that it is a matter of necessity to be beleeved, and accordingly we should labour to informe our selves aright in this doctrine, as being a point should bee illustrious in the Churches of the Christians, and the rather because of that promise, that whosoever shall confesse that Iesus is the son of God 1 John 4.15., God dwelleth in him, and hee in God. Secondly we may hence gather our owne dignity. For if this bee an honour unto Christ to have God to be his father, then what reason have poore Christians to rejoyce, considering that whatsoever they are in this world, yet they have no worse then the true God, the great I [...]ovah to be their father also? Thirdly, from hence by inference we may learn our duty to God: For by this doctrine we heare, that God is the father of Christ, now by other Scriptures we may observe, how Christ [...]ryed himselfe toward his father, and from him we may learne, how to order our behaviour also.

Three things are memorable in Christ. 1. Hi [...] [...]. 2. His patience and humility. 3. And his willingnesse to die:In three things we should learn of Christ to carry our selves towards God as towards our Father. all inferred upon this consideration, that God was his father. For first, Io [...]. [...].17, 1 [...] ▪ & 6. [...]8. If the father worke, the sonne work [...]th also, yea whatsoever the Father did, the Son did also. Yea Christ did not desire to be beleeved, when he said, he was Gods son, further, then he proved it, Iohn 10. [...]6. by doing the workes of his father. And for his patience and humility it was admirable. This son of God had not whereon to lay his head: hee endured the impious contradictions of vile sinners, hee would not tempt God by presumptuous trusting upon extraordinary support, when ordinary meanes was M [...]. 4.3. offered▪ he was to be co [...]secrated through afflictions, and Heb. 2.10. to learne obedience by what he suffred ▪ and when he had suits to God his father, he doth in all humility pray and importun [...], yea h [...] used strong cryes in the dayes of his [...]esh, and left his father to expound the meaning of his prayer: Heb. 5.7, 8. also by the good pleasure of his own will [...]ven to honor him, as he thought best for him. And for his willingnesse to die in the [...]3. of Iohn hee useth that as a reason, why he could gladly goe out of the world, because it was nothing el [...]e, Iohn 13.1. but to goe to his father.

In all these we, that are yonger brothers, should learne, how to order our selves aright toward God. If we call God father, we should do the works of our father, and never desire to be longer reputed the children of God, then by our workes we could shew our generation to be of God by resembling his holinesse. And for patience and humility, we are specially charged with it by Christ, even to learne of him to be lowly and meeke, and it is a great shame for us to make so much adoe about our crosses, when we consider [Page] the patience of Christ, or to thinke it much if we bee not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the cariage herein of God towards Christ the son of his love.

And as this doctrine doth instruct, so it doth comfort, and that especially three wayes: 1. For first it may comfort us against all the difficulties of sanctification, and against all the power of Satan. For as this doctrine tells us, that Christ is the son of God, so other Scripture doth assure us, that he will mightily prove himselfe to be the son of God by the spirit of sanctification, shewing his power in throwing downe and dissolving Rom. 1.4. 1 Iohn 3.8. the workes of the Devill. 2. Secondly, it may comfort us in all our suits to God. For as by other Scriptures we know, that Christ is our advocate and hath taken upon him to present our prayers to God: so by this doctrine we may gather the successe. We are sure to speed well, when we have the Kings son to put up our petitions, and the rather because Christ doth desire to shew his greatnesse with his Father by obtaining our requests at his hands. For thereby the Father is glorified in his son, and God loves us so much the better, because wee love Christ, and beleeve, that he came from his Father, and shew it by using Iohn 14.12, 13, 14, 16, 23, 24, 26, 27. him as our Mediator: and indeed what need we any other to the King, then the Kings son. And thirdly, it may comfort us in respect of the hope of preferment by his service: we cannot serve a more honourable Lord. Many times if we serve earthly Princes, they may neglect us. For we seldome see all the followers of the greatest Princes come to preferment: but if Princes on earth were never so honourable, that they did purpose to exalt every one of their servants, yet under that hope men may consume all their meanes, and in the end die beggers, because the Prince may dye, before they get their preferment; but it is not so with Christians in their service of Christ. For as for greatnesse he is the King of all kings, and himselfe Lord of all lords ▪ so for well, he never neglected any, that served in truth and sincerity, and besides he cannot die. For hee hath life in himselfe, and therefore blessed are they, that serve him, and trust in his goodnesse. For he ever liveth to make request for [...] have [...]tten them to himselfe, that where hee is, there they may be also.

Thus of the maner of propounding: The places or arguments of Consolation follow. The first is taken from their regeneration, which is amplified here, 1. by the impulsive cause, the abundant mercy of God: 2. by the effect, a lively hope: 3. by the cause of merit, or efficacy, the resurrection of Iesus Christ.

The necessity of the new birth.Two things may be noted from the coherence: 1. the necessity of the new birth: 2. the honor of it. The necessity, in that it is so chained and linked, that it is apparant, we can no way have Iohn 3.5. 2 Cor. 5.17. mercy from God, nor glory in heaven, unlesse we be borne againe. 2. The honor of it may appeare, in that it is a worke, that stands in relation to the mercy of God, the glory of heaven,The honor of the new birth. the resurrection of Christ, the power of God, &c. all which belong to this admirable worke of the new birth.

In the handling of these words, I consider of them, as they lye in order, and so here are foure generall heads of doctrine to be thought of, 1. The mercy of God. 2. The regeneration of man. 3. A lively hope. 4. The resurrection of Christ Jesus.

Which according to his abundant mercy, &c.

Gods mercy is abundant.The main proposition is, that there is abundance of mercy in God, he is full of compassion, and of great mercy Psal. 145.8, 9. his mercy is over all his workes: It is so great, it cannot be expressed. Psal. 36.5, 6, 7 The clouds may commend the extent of his faithfulnesse, and the mountaines may shadow out his righteousnesse, and the deepes resemble his judgements: but who, or what can expresse the excellencie[Page]of his goodnesse? It cannot be fully discerned any way, but in heaven.

Gods mercy is abundant: 1. In the fountaine in himselfe,1. In the fountaine. there is an Ocean of mercy in God: It is infinite in him, as his nature is; yea it is his nature it selfe to be so: 2. In the streames, and that either generally considered,In the stream [...]s to all. and so it flowes to all the creatures reasonable and unreasonable, good and bad, Psal. 33.5. Mat. 5. The whole earth is full of his goodnesse: or more specially, as it flowes to the faithfull. Now Gods mercy is abundant to the faithfull 3. wayes: 1. In the kindes of mercy:2. To all the godly, and that three wayes. for the Lord Psal. 32.10. compasseth them about with variety of all sorts of mercy. 2. In the extent of mercy: Hee did not spend all his mercy on David, or Abraham, or the like: but he keepes and reserves mercy for thousands, even for all the thousands in all ages, that beleeve Exod. 20. with faithfull Abraham, and will Esay 55.4. Acts 13. heare and doe all Gods will with obedient David: He is plenteous in mercy to all that call upon him Psal. 86.5. 3. In the continuance of mercy Psal. 100.4.: for his mercy is as himselfe everlasting: and it must needs appeare to be so, that God is wonderfull abundant in mercy, because it is he, that is the father 2 Cor. 1.3. of all the mercy in the world, and it is he, that requireth mercy in men.

The use that may be made of the meditation of Gods abundance of mercy, may be both for instruction, and consolation. 1. For instruction two wayes principally: For first it may teach us therefore to run unto God in all misery, to seeke, desire, pray for, Psal. 123.2, 3. waite for, and trust upon his mercy: Here is enough, and therefore woe unto us, if we will not seeke it, when it may thus plentifully be had: Our confusion is just, if we neglect and forsake our owne mercy, it being opened and offered in such plenty: and secondly, this should teach us, how to shew mercy, even to doe it in all possible abundance, both for continuance, and extent, and for all the kindes both of corporall and spirituall mercies: for we should bee Luke 6.36. mercif [...]ll, as our heavenly father is mercifull.

But especially this doctrine is intended for the singular comfort of all humble, and godly Christians; and how can it but be comfortable, if they consider, how exceeding abundant it is, [...] i [...], how [...]der his pitty is, how full his goodnesse is, how constant and large his treasures of grace are, how slow he is to anger, how willing he is to forgive all sorts of sinnes, yea and to multiply pardon too Exod. 34.6, 7 Mich. 7.18. Esay 55.8. Zeph. [...].17.: how he passeth by transgression, and taketh away iniquity, how wonderfully he is pleased in himselfe with sh [...]wing mercy, and how he quieteth himselfe, and rests in his love.

Ob. But some man may say, that this is a doctrine of liberty.Object.

Answ. It is not: For this doctrine is restrained for that;Solut. both if we respect godly men, and if we respect wicked men. If we respect godly men:How mercy is no occasion of liberty, either to godly, or wicked men. It is certaine, that though the Lord will not deny his mercy, or take away his goodnesse from them; yet if they breake his commandements, he will visite them with the rod Psal. 89., and make them to know by his strokes, how bitter [...] thing it is to abate of their care to feare, and serve God: 1. And for wicked men, it is wonderfull cleare, that the Lord for all this goodnesse in himselfe, or unto good men, will not by any meanes Exod. 34.7. cleare the wicked. If they blesse their hearts against his threatnings, he will not be mercifull to them Deut. [...]9 19.: It is true, that power and mercy belongeth to God; yet it is as true, that Psal. 62.12. he will give to every man according to his worke: they onely shall finde Prov. [...]8.13. mercy, that confesse and forsake their sinnes: while they Ionas 2.8. follow foolish vanities they forsake their owne mercies: Esay 27.11. He that made them will not pitty them, and he that formed them, will not have mercy upon them: God is gracious, and mercifull, slow to anger, &c. but it is onely to such, as turne to him with fasting, weeping, and mourning Ioel 2. [...]2, 13..

Quest. But doth the Lord shew no mercy to wicked men?Quest.

[Page] Answ. Answ. Yes, he doth: but deceive not thy selfe, he doth not shew them this mercy to forgive their sins, or save their soules: and that thou mayest know distinctly, what mercy God doth shew, I will instance in one onely place of Scripture,What mercy God shewes to the wicked. and that is the 9. of Nehemiah: for there thou maist see, what mercy the Lord shewed to the wicked and rebellious Israelites. To omit the extraordinary: he gave them good lawes, ver. 13. and made known to them his holy sabbaths, ver. 14. and forsooke them not, when they dealt proudly against him, ver. 16, 17. and gave his good spirit to instruct them, ver. 20. and for a long time multiplied his outward blessings upon them, ver. 21, 25. and when they wrought great provocations he sent them enemies to afflict them, ver. 26, 27. and when they cryed sent them Saviours to deliver them, ver. 27. and after often revoltings, he was often intreated, ver. 28. and did withhold his worst and consuming judgements for a long time, ver. 30, 31. these and such like mercies, the Lord may, and doth shew to wicked men.

Hath begotten us againe, &c.]

Hitherto of the mercy of God: now it followes, that I should intreat of the regeneration of man. As for the necessity, and honor of the worke of the new birth, I have touched it before; I onely here propound three things to be considered of: 1. The meanes: 2. The lets: and 3. the signes of the new birth.

The meanes of the new birth.For the first: the ordinary meanes, by which God doth beget us againe, is the word preached, as these places doe evidently shew. Rom. 10. 14. 1 Pet. 1.23. 1 Cor. 1.21. Gal. 3.2. Esay 55.4.

The lets of the new birth.For the second: this great worke is marvellously hindered, and that diversly: For first many men are seduced: seduced I say, either with hope of 1 mercy howsoever, or with the colours of civill honesty and some good they doe: or with pretence of after-repentance: or with the examples of wise, learned, and great men: or with prejudice conceited by reason of slanders cast upon such, as are converted: or with the common charity of the world, [...], when they die: or with false opinions, as that men have all their regeneration by Baptisme: or that reformation will prove an enemy to their credit, or profit, or contentment: or else, that they are as they should be, because they are better then they were, and have more liking of Sermons, or care of religion, or such like.

Secondly, multitudes of men are senselesse and ignorant, and through 2 wretched inconsideration weare out their dayes without care or conscience: they never consider either the number, filth, or guilt of their sinnes: or the greatnesse and fiercenesse of Gods wrath and threatnings against their sins: or of the certainty and dreadfulnesse of the vengeance to come: or of the nearenesse of death, or terror of judgement: nor consider they, the very effects of sin, that are already upon them, they perceive not their death in sin, and the sleep of their conscience; and the inefficacy of all Gods ordinances, and the absence of Gods spirit, and the impotency of all the faculties of their soules unto that which is good.

Thirdly, many are hindered through irresolution, and sluggish inconstancy: 3 they have many pangs of remorse, and are neare the birth, and give it over againe. For either they forget it, or neglect it upon experience of difficulties, or objections against it; or else because they finde more required, then stands with their ease, or credit, &c.

Fourthly, worldlinesse is a monstrous let in many: I say not covetousnesse, 4 which is an excessive desire of having super [...]luities: but a vaine over-loading of the minde with continuall cares about businesses in the world▪ The love of earthly things, and the cares of life choake all the sense, they get in [Page] Gods house. For they suffer their businesse to eate up their thoughts and consideration, whence flowes forgetfulnesse and hardnesse of heart.

Fifthly, this worke hath many and great adversaries, if wee respect it in 5 the truth and sincerity of it: It is opposed mightily by devills invisible, and by wicked men of all sorts visible; sometimes by learned men, sometimes by the prophane multitude: Satan strives to overwhelme the beginnings of it in many with the floods of reproach, and disgracefull oppositions.

Lastly, it is hindered in the most men by the perver [...]e love of some speciall 6 sin, with which men are besotted, and unto which they are so ingaged, as God must have them excused, till they finde time to give it over.

Thus much of the lets.

3. Now for the signes of new birth: amongst many, I instance in foure.Foure signes of new birth. The first is the washing of mortification, by which I meane a serious, secret, and unfeigned voluntary godly sorow for all sin, striving in particular to bewaile those sinnes, unto which they have been most prone, or in which they have most corrupted themselves. This is to be borne of water and of the holy Ghost Iohn 3.5.: This is the washing of the new birth Ti [...]. 3.5..

The second is the imitation of Christ, by which we Mat. 19.28. follow him in the regeneration. Now this imitation of Christ must have in it three things. First a willingnesse to deny our ease, profit, credit, will, or what else can be, taking up any crosse, that Luke 9.24. Iohn 15.18. Rom. 8.29. 1 Iohn 5.4. we may shew our desires to be like him in sufferings: secondly, humility and Mat. 11.29. lowlinesse, which will shew it selfe, not onely in a continued base opinion of our selves, by reason of our corruptions; but also in the meeknesse and quietnesse of our affections, and in readinesse to doe the meanest office in the service of Christ, or his members: thirdly, innocency of life, or a constant care to be holy as he is holy, hungring after righteousnesse, and loving purity, and seeking the contentment of all wel-doing.

The third signe is the love of all such▪ as are 1 Iohn 3.14. 5.1. begotten againe of God: For whosoever is borne of God, loves all those, that are borne of God: but this love of Gods children is such a love, as shewes it selfe: first by a desire to love God and keep [...] 1 Iohn 5.2. godly doe: secondly, by a willing and ready Apology for such as feare God: thirdly, by fellowship with them Phil. 1.5. in the Gospell: fourthly, by sympathy or compassion in Rom. 12.16. their joyes, or sorowes: and fifthly, by an estimation of them, as Psal. 16.3. the onely excellent ones.

The fourth signe is the inbred native desire after the sincere milke of the word 1 Pet. 2.2.. By the desire to suck you may discerne a living childe from an abortive birth: but then it is to be observed, what kinde of desire it is. For the comparison sheweth, it must be a constant desire, such as is renewed every day, as we see it to be in the infant; and besides, it must be such a desire, as is joyned with a secret and sound contentment in the word: The childe doth almost nothing else, but suck and 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 newThe Vse. 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 [Page] 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 Iob 5.16., his hope, and if hee were inclosed with crosses, yet he is Zach. 9.11. a prisoner of hope: and therefore wee should pray God to shew us the Ephes. 1.18. hope of our calling, and should the more willingly suffer afflictions, Rom. 5.3. rejoycing in hope.

Secondly, none have hope, but converted Christians▪ For all carnall men are Ephes. 2.12. without hope in the world; I meane without true hope. For the hope that wicked men have, though they leane upon it, is but Iob 8.13. 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 Iob 11. ult..

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 Eph. 4.3, 4, 5..

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 d [...]ll and a dead hope.The differences betweene a lively hope, and a dead hope in sixe things. 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 Lam. 3.25. to 31. affections requisite to the right use of the 1 meanes, and it will be painefull and patient: Now the common hope of carnall men betrayes it selfe in this, that they thinke to g [...]e to heaven, though they never use the [...], or [...], nor with any 2 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,Psal. 62.10. 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: 3 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 4 men. Fourthly, mans hopes may be tryed by [...]he object: A [...]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 Gal. 5.5. is righteousnesse that hope waiteth for. 5 Fifthly, the true hope Tit. 1.1, 2. 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, 6 1 John 3.3. purgeth himselfe, that he may be pure, as Christ is pure: but the dead hope cannot abide much mortification.

Vse.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, [Page] or attaine; they must shun hypocrisie, and deny all ungodlinesse, and worldly lusts, and labour for true grace: for the Iob 8. hypocrites hope shall perish, and we can never attaine unto the blessed hope, unlesse we resolve to Tit. 2.12, 13. live soberly, and righteously, and religiously in this present world; and this everlasting consolation and good hope 2 The [...]. 2.16. 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 Heb. 6.18. 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 Rom. 15.4. 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, [...] 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 ha [...]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 [...]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 Psal. 16.10. David, and foreshewed by Mat. 12.40. Io [...]ah; manifested by an Mar. 16 6. Angell; recorded by the Evangelists; published by the Apostles; and demonstrated by 1 Cor. 15.5. &c. six severall apparitions.

Now for the second: The resurrection of Christ i [...] [...] fountaine of singular benefits unto us: For from thence flowes, 1. our glorification: for hee went away to provide a place for us,Foure benefits of the resurrection of Christ even to prepare Iohn 14.3. those heavenly mansions for us. 2. The resurrection of our bodies: for the spirit that raised Christ from the dead, hath thereby given us assurance, that he will raise our Rom. 8.11. 1 Cor. 15. mortall bodies also. 3. The confirmation of our faith, and that in divers things: For his resurrection assures us that he is the promised Messias, and Ron. 1.4. sonne of God: and that our debt is payed, and that hee hath discharged the uttermost farthing (for else he had not beene let out of prison,) and that he hath vanquished all our spirituall enemies, and utterly foiled and disarmed them, in that they could not keepe him downe, when they had him in the grave: but he hath triumphed over them. 4. Our justification, and regeneration: for so the Apostle shewes in the 4. to the Romans, that Rom. [...]. ult. he rose againe for our justification, and here it is expresly said, that we are begotten againe through the resurrection of Iesus Christ.

Quest. But may some one say: If this be true,Quest. that we are begotten again by the resurrection of Jesus Christ; then it seemes, men were not b [...]gotten againe in the old Testament; or else not by the resurrection of Christ: For he was not then risen.

Answ. For answer hereunto,Answ. wee must consider in the resurrection of Christ two things: 1. The act of his resurrection, and 2. the vertue of it: we are not regenerate by the act of his resurrection:Christ risen in the old Testament 3. wayes. and for the vertue of it, Faith could receive it, aswell as the act was to come, as now in us it doth the act being past: Christ was risen in the old Testament three wayes: [Page] 1. In the counsell of God. 2. In the word of prophesie. 3. In the efficacie of it.

Quest. Quest. But how doth it follow, that we are regenerate, because Christ is risen?

Answ. How our regeneration depends upon Christs resurrection. Answ. I answer: Christ must be considered two wayes: first naturally as man: secondly mystically as head. If Christ be considered barely as a man, it doth not follow; but if he bee considered in the mysticall union with his members, as he sustaineth their person, and was surety for them it will follow, he rose againe to this end, that he might receive power to raise our soules by the first resurrection, and our bodies at the last day. Or more plainely thus: Our regeneration depends upon the resurrection of Christ three wayes: 1. As his resurrection was a pledge, and assurance, that he would raise us; he shewed his power, that he could doe it, he laid downe his body before our eyes, and quickned it againe before our faces, and gave us that signe to assure us, of what he could doe fo [...]us. 2. As by his resurrection, he merited ours. 3. The spirit of Christ applies the vertue of Christs resurrection for the quickening of us, and the accomplishment of our whole vivification, and new obedience.

VsesThe uses of Christs resurrection are both for consolation, and instruction. It may comfort us against all the accusations, or temptations of Satan, or the censures of the world; who shall lay any thing to the charge of Gods chosen? who shall condemne them? Is not Christ dead or rather risen againe, and sitteth at the right hand of God, and maketh request for us? hath hee not paid our debt? hath he not fully triumphed over death, sinne, and hell? Againe: would we have a signe, that in Christ all the promises of God shall be yea and Amen? we need no other signe, then this, that as Ionas was three dayes and three nights in the belly of the whale; so the sonne of man was three dayes in the heart of the earth, and the third day rose againe. Finally, why should we now be afraid of death, or any other spirituall, or terrible enemy? why should those last things dismay us? hath not Christ had a most glorious [...] them in a most [...]e [...]rible m [...]nomachy, when they did the worst they could? and therefore we may solace our selves in the conquest, and say insultingly: O death where is thy sting? O grave, where is thy victory? Is not death swallowed up into victory? thankes be to God, which hath given us victory also through Iesus Christ our Lord.

But if we would have benefit of Christs resurrection, we must then seek the vertue of it to our selves, as the Apostle shewes in his owne practise, Phil. 3.9.

Quest. Quest. But how may we extract vertue out of Christs resurrection?

Answ. How we may get vertue from the resurrection of Christ. Answ. We may get out the vertue of his resurrection by meditation, seriously thinking of it, and of the end of it; by found contemplation, pondering of it, and by prayer begging the working of the spirit therein; but especially laying hold upon it by faith, and glorifying God by beleeving, that it shall be according to Gods promise effectuall unto us: And we must also attend to the motions of the spirit, yeelding our selves over to bee framed by them, and we must not thinke much to suffer the labours of Gods messengers to worke upon our stony hearts, as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature. And thus much of the resurrection of Christ, and of the first argument of our consolation. Now the second followes in the fourth verse.

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Verse 4.

To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us, or for you.

THis argument is taken from our glorification, which is here generally described to be the inheritance of the Saints, which is amplified foure wayes. First, by the properties of it, and they are three: For it is 1. incorruptible. 2. undefiled. and 3, immarcessible, or that withereth not. Secondly, by their present interest in it; it is not now possessed, it is held only in title, being laid up for them. Thirdly, by the persons, that shall inherite, and they are you, that is you that are begotten againe. Fourthly, by the place, and that is heaven, the best place. For it much commends an inheritance, if it lye in convenient and commodious places.

Incorruptible, undefiled, and that fadeth not, &c.

Three things are here said in the praise of this inheritance, which I purpose in the doctrine of them to handle together.

The first thing affirmed of this inheritance is, that it is incorruptible, Our inheritance is incorruptible in 4. respects. and so it is in foure respects. 1. because there we shall need none of those meanes of preservation, which of necessity are requisite in this corruptible world; neither for the body, nor soule. For our bodies, wee shall need no aire, food, sleep, heat, or cold, apparell, or the light of the Sunne, or Moone, or mariage, or physicke. AndMat. 22. Apoc. 21. 22, 23 & 22.5. for our soules, wee shall need no sabbaths, sacraments, temple. 2. Because our happinesse shall not bee annoyed with any thing, that might corrupt it either without us, or upon us, or in us. There shall be noEsay 57. 2. Apoc. 22. Mat. 6.16. Esay 25. [...]. war, no unquietnesse, no violence, no fraud, no sicknesse, paine, weaknesse, old age, no terrors, no sorow. 3. Because this happinesse shall never expire, it is immortall, there is no death there; hence the word is rendred by some immortall. 4. Because it is an estate of all perfection and blessednesse, and so some thinke it is the genus to the two other words.

The second thing affirmed of this inheritance i [...], [...] [...]defiled,Our inheritance is undefiled in five respects. and so it may be said to be in five respects. 1. Because there we shall live separate from all polluted things, such as are the devill, the grave, hell, and wicked men: all things that might offend shall then be removed from us, no temptations, no tares shall be there left. 2.1 Cor. 15. 53. Rom. 16.20. Mat. 13. Because there we shall bejoyned to God, that most undefiled essence, the fountaine of all holinesse, whence will flow two admirable felicities: First, the continuall Vision of God, in respect of which, we shall behold him immediately, we shall converse with him no more by scriptures, creatures, signes, or other meanes; but by an 1 Cor. 13.12. Mat. [...].8. 1 Iohn 3.2. admirable way not now revealed unto us: There shall the pure in heart he perfectly blessed, when they shall see God face to face, as he is in his glory. Secondly, the participation of the divine nature, not by a powring out of the divine essence, but by the communication of divine qualities, such as are 1 Pet. 1.4. immortality, wisdome, glory, justice, vertue, &c. Thirdly, because we shall there enjoy the fellowship with unspotted Angells, and blessed soules, and that after an undefiled2 Thess. 1.7. Heb. 12, 19. &c. maner with all purity, concord, and quietnesse. 4. Because we our selves shall be cloathed with perfection of nature, being made like:1 Iohn 3.2. unto Christ-man, and that both in soule and body: In soule, Gods image in undefiled graces being perfected without mixture either of defects, or corruptions: yea our very bodies shall be made like the Phil. 3.22. glorious body of Christ [...] For they shall be without death, shame, weaknesse, or trouble some drowsinesse, or unweildinesse. For so the Apostle to the Corinthians excellently sheweth, by opening foure dissimilitudes betweene the sowing, and the raising of the body: It was sowen 1. in corruption, 2. in dishonor. 3. in weaknesse, 4. a naturall body: but it is raised, 1. in incorruption, so as it [Page] cannot putrifie or die any more: 2. in glory, so as it shall never be shamed or dishonoured either through deformity,Dan. 12.3. Mat. 13.43. or reproch; they shall [...] shine as the sun in the firmament: 3. in power, being delivered from all weaknesse, or infirmities: 4. a spirituall body, because in divers respects they shall be as the spirits, or angells; as 1. in continuing without meat, or mariage: 2. in swiftnesse, or agility able with unconceivable nimblenesse to passe through the ayre, or Luke 20.36. heaven: 5. Because as our natures, so our service shall be perfect, we shall serve, and worship, and praise God day and night without either weaknesse or Rev. 7.15. Psal. 16.11. It withereth not in divers respects. wearinesse.

The third thing affirmed of this inheritance is, that it withereth, or fadeth not, and well is this happinesse praised for this: For how should it wither, 1. if we respect Rev. 21.3. 1 Cor. 15.28. Psal. 36.17.15. the presence of God, and the Lambe, who will be all in all? Can the Sun in nature refresh the creatures, and shall not the brightnesse of Gods presence doe it much more? Was it such a priviledge to eate at Davids table, or to Luke 22.30. sit downe in the kingdome with Abraham, Isaac, and Iacob: what then shall it be to be refreshed with the fulnesse of the sweete presence of God? 2. If we respect the fulnesse of all joyes and contentment, which shall for ever support the hearts of the Elect; their joyes shall never be dryed up, nor grow into loathing, as all earthly Psal. 16.11. 36.8. joyes doe: 3. If we respect the perfection of all things round about them, they shall inherit Rev. 21.7. all things, and those made new also.

Vses.The use is first for information. For here is implyed the wretchednesse of our earthly condition, there is nothing here in this world, but it will corrupt, and is defiled, and will lose his glosse and beauty: An estate that is incorruptible, undefiled, and that withers not wee shall never have till wee come to heaven. Secondly, for reproofe: Oh doe not men now know, what a kinde of place heaven is? why then doe they turne the glory of such an incorruptible estate into the similitude of corruptible things, while they prefer the thing [...] of this world before the glory of that, which is to come? and why do [...] [...] they not that the Rev. 22. un [...] shall not enter into heaven, and 1 Cor. 15.50. this corruption shall not inherit incorruption? Oh why doth silly man suffer himselfe so to be bewitched, as with incurable doting to pursue these withering earthly things, and neglect those immarcess [...]ole felicities in heaven? Thirdly, for instruction, and so the thought hereof should esp [...]ially affect us with a desire to seeke this immortall and undefiled happinesse; and to this end we should, first begin our separation here from the wicked [...] 2. we should subject our selves to the incorrupt ordinances of Jesus Christ, if we would have God to be a father of immortality, we must acknowledge him first 1 Tim. 1.17. the king of all ages, and let him make us, and frame us by his ordinances: 3. we must mortifie our corrupt natures, and refraine from all things, that may any way 1 Cor. 9.24. corrupt us: 4. we must put on Christ; for he 1 Tim. 6.16. Rom. 13.13. onely hath immortality: 5. and lastly, we must continue in well-doing, as the Apostle shewes, Rom. 2.7. we must begin our incorruption hereby sincerity of life: for so this word is [...]endred, Ephes. 6.24. Lastly, it may serve for singular comfort to a Christian in all distresses, but to thinke, what a wonderfull glorious estate is provided for him, yea even the more he hath experience of the vanity and wretchednesse of this world, the more he should admire the happinesse he lookes for: yea it may be one reason, that the Lord will have his servants throughly tryed with the miseries of this life, that so they might know the worth of that rest and glory, they looke for in the life to come. Oh what reason have men to desire to dye, and to hast to the comming of Iesus Christ? to long for it? to pray for it? to be even impatient in the fervent expectation of it? to sigh after it?

But before I passe from this point, one thing may in generall be noted, [Page] that is, that all these properties doe equally belong to all the Elect: the whole inheritance, and every part of it hath these praises, which hinders not, but there may be a proper reward unto every man; but it is sure, that the wor [...]t lot in this inheritance shall have the fulnesse of the perfection of these praises.

Which is reserved, &c.]

We have the right and title in this world, but the inheritance it selfe is in the fathers keeping, and possessed as yet by some of our elder brethren, wee are in our minority in this world, if thou wert a Prince borne, thou must not inherit the first day, and it is the better for us, that it is so: for so it is the safer from sinne, violence, Satan, &c.

For you] That is, for such as are begotten againe: some reade in us, or in you, to note, that men must looke into their hearts, whether they shall have heaven: For if Christ and his spirit dwell not there, they are never like to come to this glory; but I reade it as before, and so it plainly notes, that none but converted Christians have any interest in this inheritance.

Lastly, this inheritance is commended by the place, where it lyeth, it is in heaven. The Holy Ghost would have us meditate much even of the very place of our glory; but for explication of this, I propound two things: 1. where heaven is: 2. wherein it excelleth other places.

First, by heaven, I meane not the ayre, as sometimes the word signifieth: nor yet the heavenly moveable orbes, that are visible above our head, but the place of the blessed, where Esay 57.15. Where heaven is: God dwelleth, and Christ in his body is ascended, and where the spirits of just and perfect men now are. Now where this place is, cannot be knowne by sense, because it is not obnoxious to any of the senses, nor can we learne, where it is by reason. For it is true, that the ninth heaven is not knowne by sense: for we cannot see it, or heare it move, &c. yet Astronomers by the effect of it, though it be above the starry firmament, have found it out certainely to be. But now for the heaven of the blessed, that extends not to us by any effect or influence, and therefore cannot be known by reason: Scripture onely doth reveale it, and so it is manifest to be a place, that is above us. For Christ Eph [...]s. 4.8. ascended up into heaven, and we shall be Iohn 14.17. where he now is. It is called Esay 57.15. the high and holy place; and Gods family is calledGal. 4. Rev. 21. Ierusalem that is above; and the Psalmist saith, Psal. 113. Heaven is not every where. God dwelleth on high: so that it is a place farre above all those visible elements and heavens. As for those, that imagine heaven is every where, where God is, we may manifestly conceive of their error. For so to goe to heaven, were to goe to hell: for God is there also, as thePsal. 139. Psalmist faith; and our Saviour saith not, Our Father which art every where, but Our Father which art in heaven ▪ and besides, God and the devill doe not keep house together. But we know, that the devills live in this ayre, and every where round about us in these visible regions of the elements, and therefore heaven must needs be above all these.

Now for the excellency of this place above all others:2. The excellency of heaven above all other places. who is able to describe it? yet for help to thy meditation, consider the names that be given to it. It is called Paradise, the Fathers house, the throne of God, the kingdome, the heavenly Ierusalem. 2. The shadowes, by which the excellency thereof is signified. In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures, that could be had, gold, pearles, and precious stones of all sorts, and what can these serve to? onely to shadow out the glory of the walls of the new Ierusalem, and the gates, and to pave the streets of that City. But there is not treasure enough in the whole world, so much as to shadow out the mansions, that are there, and the inward furniture, or the glorious cloathing, or dyet of the Worthies, that shall dwell there, much lesse the divine Royalties, and prerogatives [Page] eternall of that excellent heaven. 3. Consider but the summe of that, which Divines out of the Scriptures write of it: For substance: It is a place obnoxious to no corruption, alteration, passion, nor motion; it is not whirled about as these heavens are. For quantity: it is greater, then all this world besides. For qualities: it is most exceeding light, most pleasant, and most faire; a place wherein none evill needs be found, and none good can be wanting, having upon it the very glory of God, even a most divine splendor.

Verse 5.

Which are kept by the power of God through faith unto salvation, which is prepared already to be shewed in the last time.

HItherto of our glorification. The third argument followes, and that is taken from our preservation unto glory, which is this Verse: It is two wayes amplified. First by the meanes of our preservation, and secondly by the end of our preservation. The meanes are twofold: First in God his power, and secondly in us our faith: The end is salvation, which is also amplified first by the things which goe before it, viz. preparation, and revelation: It is prepared to be revealed: Secondly by the time, in the last time.

From the coherence and generall consideration of these words three things may be briefly noted.

1 First, that such is our wretched condition in this world in respect of corruption, adversaries, temptations, &c. that were it not for Gods mercy and power, neither present grace would hold out, nor the glory of heaven ever be enjoyed.

2 Secondly, that the same God, that of his mercy begot us againe, and provided an incorruptible inheritance, doth undertake also to preserve it, hee takes it upon himselfe to see it accomplished; which should bee a singular comfort [...].

3 Thirdly, that Gods children may draw many arguments of consolation, and get great experience of joy from the very observation of Gods providence in preserving them.

[...] Kept] The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32. where it is said Aretas kept the City with a garrison: In the Gal. 3.23. third of the Galathians the word is used metaphorically to expresse our condition under the Law, he saith we were kept under the Law, that is, the sinner having transgressed was kept by the Law, as it were under a strong garrison, that he could not possibly escape, unlesse he be delivered by Christ, the law will hold him so fast, he shall not possibly get away; now here it is used to expresse the wonderfull safety of all men, and women truly converted, they are kept with a garrison, wherein two things may bee noted.

The Christians condition here is a military condition.First, that the dearest of Gods children in this world are in continuall war, they are ne [...]er at such rest and peace, as to discharge their garrison: seldome or never but they are continually in war either outward with the world of wicked men, or with crosses, that daily assaile them, or else inward with temptations: Heaven properly is the rest of the godly: or if they bee at any time free: yet they are in danger, and therefore still stand upon their guard, which should teach us under either afflictions or temptations never to account it strange, and if at any time God give us some little breathing, not to grow secure, but rather be still providing for the war againe.

[Page]Secondly, that Gods children have a garrison to defend them. A fivefold garrison of the Christian. Now if any would know distinctly how this is true, I will endeavour to shew it to be true five wayes.

1. For first we see, that sometimes they are fenced and protected by the godly, who as an holy army rise up in their defence to help them, either by Apologie, succour, or prayers.

2. Sometimes the unreasonable creatures protect and avenge the righteous. God can send the armies of silly creatures, as a valiant garrison to defend Israel, and offend Pharaoh, and they are strong, that doe Gods worke.

3. It is sure, that the Angels are alwayes in garrison for the Elect, pitching their tents round Psal. 34. about them, that feare God. That which Elisha and his man saw with bodily eyes every beleever may be assured of by faith.

4. God can raise up in them even an army of powerfull thoughts and meditations, so as their very inward tranquillity, arising from the testimony of a good conscience, and the knowledge of Gods excellent love, can make, and Phil. 4. [...]. keepe them secure and sound.

5. But lastly, in all these, and above all these, God himselfe is the Christian mans garrison, Psal. 18.2. as David saith, God is his rocke, his fortresse, his strength, his buckler, his high tower, and his deliverer.

All this may very fitly serve for two uses.Vses. 1. First for consolation to the godly, and that two wayes: First if they consider how carefully God hath provided for their safety, and that he is 2 Thess. 3.3. faithfull and will doe it: Secondly if they observe, what is implyed hereby, for in that God plants a garrison about his people, it imports, that they are wonderfully deare unto him, Jewels of great price, which God would by no meanes lose, yea great Princes, that are preserved with such a continuall guard: If Gods government towards his people were every way visible and manifested, the meanest Christian would appeare to be no whit inferiour to the greatest Monarch.

2. Secondly this implies terror and amasement to all the wicked. For it imports, that God cares not for them, and takes no charge of them, yea thathe accounts them as enemies, and yet they are not without their [...]rison neither: But what is it? they have their hearts kept by the devill, as a strong man armed for their ruine, and the law keepes them with a strong guard, till the day of Christ.

By the power of God.]

The word translated, power, is rendered Mat. 7.22. 11.20, 21. 13.54.58. mighty workes, sometimes Gal. 3.5. 4 Questions about the power of God keeping us. miracles, &c. but ordinarily it is meant as here, power: The maine doctrine is, that the preservation and keeping of the faithfull depends upon Gods power. Now for explication of this doctrine, I must answer divers questions.

First some one might say doth it follow, God hath power to keepe us, therefore he will?

It doth not simply follow, but in two respects:1 Quest. Answ. 1. First in respect of the intercession of Christ; he hath Iohn 17. mediated for our preservation, and the father will grant what he askes, and therefore so long, as he hath power hee will continually doe it. 2. Secondly in respect of Gods promises, he hath promised to use his power for our preservation, and therefore as sure as God hath power, so sure are we to be preserved.

Quest. Now if any aske, how it may appeare,2 Quest. that Gods power is engaged to keep us?

Answ. I answer, it may appeare evidently by these scriptures,Answ. 2 Cor. 12.9. & 1 Cor. 4.8. Heb. 1.3. Ephes. 3.20. Heb. 7.16. Mat. 6.13. Rom. 1.4. Iude 24.

Quest. Now if any yet ask,3 Quest. which way God doth shew his power in our preservation?

[Page] Answ. Answ. I answer, the Lord doth exercise his power in keeping us three wayes. 1. In his word, making that a glorious instrument to keep us to salvation, it is as it were the arme of God, it is called expresly Rom. 1.16. the power of God unto salvation. For by the word is the demonstration of the spirit and of power 2 Cor. 2 4., as the Apostle speakes; and thus Christ liveth still on earth 2 Cor. 13.4. by the very power of God in the word: yea there is an effectuall working of power Ephes. 3.7. given to the word. 2. The Lord exercises his power in keeping us by the grace of his spirit in us 2 Cor. 12.9., by making grace to be sufficient for us: strengthening our saith, and establishing us with every needfull grace, especially in times of tryall. For a Christian hath 2 Tim. 17. received the spirit of power, and of a sound minde. 3. In the workes of his providence, by his disposing and raising meanes to protect, and uphold the faithfull against, in, or out of all troubles, &c.

4 Quest. Quest. But may some one say: Is the promise of Gods power in the preservation of the faithfull so absolute, as doe what they will, Gods power will keep them?

Answ. Answ. No: For if Christians would have God to keep them, they must themselves keepe that which is committed to them: they must keep the word, even the patterne of wholesome words in faith and love: they must stirre up the grace of God in them; and waite upon God by prayer, and the constant use of all the meanes, and here they must live by faith: they must keepe themselves in their wayes, or else they must not wonder, that the Lord doe as it were tumble downe the wall of their protection and seeme to leave them to themselves.

Vses.The use hereof is divers: 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will. For marke it: The very Saints have not power to keep themselves, no not after calling, and therefore much lesse before calling. 2. And further it may confute the very confidence of all the adversaries of Gods people: they insult many times over the godly, because they are so few, so meane persons, so simple, and weake, and pride themselves in the conceit of their owne greatnesse, and power to compasse all their plots and malicious intendments against the godly: But they doe notably deceive themselves. For godly men are preserved not by their owne might, or meanes, or friends, or sufficiency, but 1 Sam. 29. Esay 41.10, 11, 12. by the power of God: grossely therefore are they deluded, if they thinke to prevaile finally against them. 3. Yea this might fully and at once confute the objections of the weake Christian: Oh he hath so many infirmities, and temptations, and allurements, and corrupt inclinations, so many lets and discouragements, and so wanteth the meanes, that hee can never persevere to the end: these are his feares, and this workes his unbeleefe. But all this is soone answered: Thou standest not by thine owne strength, but by the power of God, and therefore I must apply that speech of Christ to the Sadduces to them: a little turning them: you erre, not knowing the promises of God in the scriptures, nor the power that is in Gods nature.

Secondly, this may serve for information: For it may shew us the impotency of all earthly things, nothing but Gods power can keepe us to salvation. His worke it is to preserve, whose will it is to save. Mans naturall life stands not in the Luke 12.15. abundance of the things, he doth possesse: neither is our spirituall life sustained by the bare having of abundance of meanes.

Thirdly, it may serve for instruction, and that divers wayes: 1. First, we should beg of God the spirit of wisdome, and revelation, to shew the exceeding greatnesse of his power Eph. 1.18, 19., that we might discerne it, and beleeve it by faith; seeing we doe not observe it by sense and reason: 2. Secondly, we should daily ascribe power unto God, even acknowledging continually his power in [Page] keeping us from day to day, as our Saviour Christ teacheth us in the Mat. 6.13. Lords prayer, when hee teacheth us to ascribe kingdome, power, and glory to him: and with Peter wee should learne to put off praise from our selves unto God, as hee did in the cure of the Cripple, saying, Acts 3.12. not by our power is this man made whole. 3. Thirdly, wee should particularly of God seeke the experience of his power. As for example, we should not rest in 2 Tim. 3.5. 2 Cor. 6.7. the forme, or shew of godlinesse, but seeke the power of it: wee should not only get a little faith, but strive with God by prayer, till he 2 Thess. 1.11. fulfill the worke of faith with power: we should not thinke it enough to pray, but we should seeke the spirit of prayer, and to doe it with power Zach. 12.12., even to be made by the annointing of Christ, Priests after the power of endlesse life: so we should seeke the power of conference, and utterance in the confession of the truth, in admonition, instruction, consolation, or propounding of our owne doubts: for 1 Cor. 4.20. the kingdome of God is not in word, but in power. 4. Fourthly, we should hence learne to be undaunted in afflictions, though it were to adventure all, even life it selfe for the Gospell; seeing we are kept by Gods power, we may say in any distresse, as Paul did: 2 Tim. 1.2.8. I know whom I have beleeved, and he is able to keep that which I have committed unto him, till the day of Iesus Christ. If God keep our soules, it matters not, what else be in danger. 5. Fifthly, Ministers should hence learne to preach with power, and strive after it: For it is not the ordinance of God, but the power of God, that preserves the hearers: It is not preaching, but powerfull preaching, that keepes the soules of men, till the day of Christ. 6. And lastly, the people should learne to place their faith not in the wisdome, learning, paines, or 1 Cor. 2.4. graces of men; but in the power of God.

Lastly, this serves for consolation to all Gods servants against all their feares, troubles, adversaries, temptations, or what else might make them doubt their perseverance: For God is able to doe above all that they can aske, or think, according to his power Ephes. 3.20., which worketh in them: The divine Power gives us all things 2 Pet. 1.3. needfull to life and godlinesse, and though they have but a little strength, yet the Lord can open a doore of knowledge, and grace, and comfort unto them, which no Rev. 3.9. man, nor devill can shut; and therefore let us from our hearts give praise unto the onely wise, and strong God, that is able to support us from falling, and to present us faultlesse before the presence of his glory at the appearing of Iesus Christ Jude 24..

By faith, or, through faith.]

The meanes in us to preserve us is our faith, and that this will keepe us through the power of God, is apparant by the scriptures: Iohn 3.36. Hee that beleeveth on the sonne of God hath everlasting life: (he is as sure of it, as if he had it) and he shall not come into condemnation Iohn 5.24., but is passed from death to life: Christ is the bread of life (for nourishment) and he that commeth to him by faith shall John 6.35. never hunger nor thirst: He that commeth to Christ shall in no wise be cast out: Christ will be so far from losing any one soule, that beleeveth in him, that not so much as his flesh, or any part thereof shall bee lost, but the Ioh. 6.37, 39. whole body, that is delivered to the grave, shall be raised at the last day: whosoever Iohn 11.26. beleeveth in Christ shall never die: For hee that Rom. 10.9. confesseth with his mouth, and beleeveth with his heart shall be saved: God will keep that which by faith is committed to him, and Christ 2 Tim. 1.2. will bee at the last day made marvellous in all that beleeve: but that this point may bee more plainly understood, I propound three things. 1. First what faith doth for our preservation. 2. Secondly, how it doth it. 3. What kinde of faith doth it, and then the uses.

For the first, there are tenne things, which faith worketh, by all which,Faith doth 10. things to further our preservation. and every of which, wee are greatly helped, and furthered in our preservation.

[Page] 1 First, it inflames in God a singular tendernesse of care to remove out of the way, what might be an occasion of falling, and therefore our Saviour Christ shewes, that God so loveth the weakest Christian, that is truely humble and beleeveth, that if any whosoever shall offend him, that is, cast any stumbling block in his way; in respect of the sore judgements of God upon those, by whom such offences come, it were better a milstone were hanged about their neckes Mat. 18.6., and they cast into the bottome of the Sea. 2. Secondly, as 2 it procureth the healing of the soule of temptations, even of all the wounds of the serpent, quenching his fiery darts by shewing us Christ Iohn 3.15.16 Ephes. 6. the true brazen Serpent of our recovery. 3. As it is the daily hand and mouth of the soule, 3 by which we feed upon Christ the bread of life, and so are by the strength of that precious nourishment, kept to Iohn 6.35. 17.8. Rom. 1.16. life everlasting. 4. As it lighteth us the way to heaven. For as there is a light apprehended by sense, and a light of 4 reason: so there is a light of faith, by vertue of the promise of Christ, who said I am come a light into the world, Iohn 12.46. that whosoever abideth in me, should not 5 abide in darknesse. 5. As it bringeth us within the compasse of Christs intercession. For when hee prayed the father to keepe them from evill, hee expounds his meaning to be, to extend that his intercession not onely to his ApostlesActs 10.43., Iohn 17.15.20. but to all that should beleeve through their word. 6. As it procures the pardon of all sins according to that of Peter; to him gave Acts 10.45. all the Prophets 6 witnesse, that through his name whosoever beleeveth in him shall receive remission of their sins. 7. As it will excite and compell a Christian in all suits to 7 seeke his owne help. If a man beleeve, his faith will make him speake both by confession, and 2 Cor. 4.17. Acts 18.19. prayer to God, and by inquiry and counsell, and reproof to men. 8. As it procures the seale of the holy spirit of promise, and the earnest 8 of the inheritance purchased Eph. 1.14, 15. Iohn 7.38, 1 Iohn 5.10.. Faith opens such a fountaine of joy and incouragement within a man, that it makes him breake through at length all doubts and difficulties, having a witnesse within himselfe, even the witnesse 9 of the spirit of adoption. 9. As it procures strength to suffer adversity, so as a man shall not faile or sink under crosses, or wrongs. For he that hath given us to beleeve in his [...] Phil. 1.27., gave [...] also strength to suffer for him. 10. Lastly as it overcomes the world, John 5.4. that is, it fortifieth a Christian against all, pleasures, 10 profits, carnall friends, hopes, feares, dangers, or whatsoever it is, that either by inticement, or inforcement, the world might draw them away by.

How [...]aith doth this.Now for the second: If any aske, how faith doth all this: I answer, it doth it, first as in generall it assures a Christian of Gods love, and that God is his father, and will love him to the end, and this assurance is wrought by the knowledge and application of Gods promises, and the observation of the signes of those promises in himselfe. Secondly as it renewes upon every occasion a particular perswasion, that God in such and such a crosse or temptation, &c. will for his promise and sons sake keepe, and deliver him in particular: For God stands upon this particular faith: I will not instance only in these cases extraordinary, mentioned in these Scriptures, Mat. 8.13. and 9.28. Mark. 5.36. and 11.23. John 4.20. but it is true also in cases ordinary: A perswasion, that God will help, and keep us, will keep us indeed. Heb. 2.5. For the just lives by his faith, and it shall be to us according to our faith: so as he that beleeveth, or is so perswaded, Rom. 9. shall not be ashamed.

All Marke 9.23. things are possible to him that beleeveth, and the true reason, why many things are not obtained, is because we are not perswaded, they shall be obtained: as for extraordinary things the same God that hath determined, that miracles shall cease, hath caused that kinde of perswasion to cease too. Thirdly it doth it, as it sets meditation and prayer aworke, meditation I say, as it lookes upon Christ, and the former promises of God in him, and prayer, as it begs performance in all humility warranting hope upon that generall [Page] promise Mat 21.22. whatsoever you aske the Father in my name beleeving it, you shall have it.

Now for the third, it must greatly be pondred, what kinde of faith,What faith will not preserve us. or perswasion can effect all this? This I unfold negatively, and affirmatively: negatively, it is not a verball faith, will doe it: By a verball faith I meane a bare affirming, that a man hath faith without all reason or discerning, that inwardly there is any such thing in his soule; and this abounds every where amongst the ignorant sort, that take beleeving to be nothing else, but to say they doe beleeve: but this will availe nothing: Nor is it a forced faith, that will worke this: by a forced faith I meane such, as the faith of devils, when a man is compelled to beleeve some truth, not for love, or desire after the truth, but out of a servile disposition, because he cannot tell, how to deny it, or object against it: Jam. 2.19. The devills beleeve and tremble, and so doe many wicked men. Nor is it a partiall faith; I am driven to use these tearmes, that by them I might expresse the severall humors of men: by partiall faith I meane this, when a man will beleeve some truthes, but not all, as some men will beleeve Moses [...] 5.46., but not Christ: the Law, but not the Gospell: the truth of directions for life, but not the assurance in particular by the promises in Jesus Christ: and contrariwise some will beleeve Christ, but not Moses, they thinke the promises are true, but they will never beleeve, that such and such threatnings can be so: God will be more mercifull. Againe some men will beleeve in prosperity, while they see meanes Iohn 9.3 5., but not in adversity, when they want what they desire, or when their confidence may bring them into disgrace, or trouble: Nor is it a limiting faith, that will appoint, how it shall be before it bee beleeved. The Jewes will Iohn 4.48. 6.30. beleeve, but then Christ must worke wonders at their appointment: The Pharises will beleeve in the Messias, but then he must be such a one, as they will describe: many could beleeve, if God will doe it by such meanes, or at such times, or in such measure, as they could name Luke 22.67.. Thomas will beleeve, but then he must first see Christ: but it Iohn 1.50. Mat. 27.42. was otherwise with Nathaniel. Nor is it a dead faith that Iames Iames 2. speakes of, that is without workes, that will effect this: Nor will the Luke 8.13. Gal. 3. Iohn 2.23, 24. temporary faith doe it. Lastly, the wavering faith, hath but little force, I meane a faith, that is tossed with so many fancies, and so many doubts, that hath a kinde of habit of inconstancy, which may be found in many Christians, that perhaps in the generall have a true faith: my meaning is this that when we give liberty to the power of every fancy, or temptation, or doubts, or impediments, or affliction: so as if any thing fall in our way, that in the least measure might seeme to crosse our desires, we are presently out of all heart, or perswasion, and usually are never setled, but when nothing opposeth us; this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working, or at best it gives but dishonourable entertainment to the greatest meanes of God. For though perhaps great mercies are greatly affected for the present, yet the sense of them is instantly gone, and every trifling crosse turnes the heart out of contentment, and so out of perswasion too for all, that is not yet had: Iohn 11.40. Rom. 4.18. Iam. 1.6, 7. These are unstable in all their wayes.

But contrariwise that perswasion, that is thus mighty through Gods power to keep us, is a perswasion Rom. 10.14. originally begotten by the word, prepared Mat. 21.31. by repentance, witnessed 1 Iohn 5.10. by the spirit, confirmed Ma [...]. 16.16. by the Sacraments, renewed Mat. 11.23, 24 by prayer, attended 1 Cor. 13.7. with the love of God, encouraged by Rom. 5.3, 4. experience within our selves 1 Tim. 1.16. or others, and continued by Luke 8.12. Iohn 8.32. some seed of the word.

The use of all this is threefold: 1. First for terror to all those, that live without faith, and for humiliation to all those, that live without the setled assurance of faith: Here men may see, what by faith might be had,Vses. and the [Page] need of it. Now what can be the estate of such, as neglect it and willingly sit downe in unbeliefe, but even the condemnation hereunto belonging: He that Iohn 2.16.18 bele [...]veth not is condemned, and this is the condemnation of worlds of men, even their wretched sinning against faith and assurance of Gods promises: This is the true reason, that theyIohn 8 24. dye in their sinnes, this isIohn 10.26. a signe they are not of Christs sheep. For if they were, they would beleeve in him; yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance, causeth many times these fearefull judgements, that they should be given over to such an estate, as they should neither see nor understand: the Lord being as it were madeIoh. 12.38, 39 unwilling, that they should bee converted: yea this very unbeliefe may cause God to repent of his mercies, and destroy menIud. 5. even after many singular favours bestowed upon them: what shall I say, if we out of this text consider the use and need of faith, may not Christ wonder at our unbeliefe Mat. 6.6., if still we will goe on in security?

Secondly, we should all then be perswaded to settle about this work of faith and assurance, knowing the singular worth and use of it, and to this end pray unto God to shew us the greatnesse of his power in them that beleeve, and withall make use of the light, while we have it to walke in it, that [...]o the Lord may still owne us, as the children of light, &c.

Lastly, it may be a great comfort to all, that have gotten assurance. Hee Rom. 10.11. that beleeveth is in such an estate for happinesse, as he needs not be ashamed, no the Lord will so performe all things according to his faith, that he shall never be ashamed. A man need be ashamed of nothing but his unbeliefe; and of every such Christian it may be said, as once it was of one,Luke 1.45. Blessed is she that beleeved. For there shall be a performance of those things, which were told her from the Lord.

Vnto salvation.

This is the end of our preservation.

From the coherence and generall consideration of the words three things may be noted.

1 First converted Christians shall be saved.

2 Secondly, unlesse we endure to the end, all is vaine: It will not profit us to be kept for a time, or a long time, but it must be till the very moment of salvation.

3 Thirdly, here we may note a lively difference betweene a temporary faith, and a justifying faith.

Difference betweene temporary faith, and justifying faithThis is best at last; the other is most lively, when it is first hatched.

This is sorowfull at first, but leads to joy: The other is joyfull at first, but leaves men in such a case, as they must lye downe in sorow.

This is onely in such, as shall be saved: the other in such as may be damned: note, I say may may be, not shall be.

This is a strong garrison to guard us in the evill day: the other is confident, till evill come, and then it betrayes men.

This will not rest without assurance of salvation to come: the other is secured with probabilities, and hopes, and conjectures present.

This is a great discerner of wants, and therefore beares it selfe upon Gods power: The other lookes chiefly outwards, and considers not his fall, till he be falling.

Thus in generall.

Vnto salvation] Salvation is threefold: 1.Acts 7.25. Corporeall: 2.Luk. 1.71. &c 19.9 spirituall in this life: or 3.Heb. 9.28. Of salvation, and what is imported in the word. eternall in heaven. It is eternall salvation is here meant, and so salvation properly notes the negative part of our happiness in heaven that is, that there we shall be made safe, that is, we shall be out of the reach of Satan, evill men, the flesh, sinne, infirmity, sorow, paines, reproach, evill [Page] example, discouragemēt, death, hell: but by synecdoche it notes the whole happinesse of a Christian for ever in glory: but this is named, because it is easier to tell what shall not be in heaven, then what shall be there.

The Uses are both for instruction and terror:Vses. For instruction this may teach us two things: first to acknowledge Gods great mercy, in that hee gives us the meanes of salvation, which wasIob. 4.22. Act. 13.26. Rom. 1.16. 2 Tim. 3▪15. wont to be the sole honor of the Jewes: If carnall men had such availeable meanes for earthly things, how would they esteeme them? how rich and great would they be? secondly, our hearts desire and prayer unto God should be, thatRom. 10.1. we might be saved, even that we might have it as well as heare of it: and to this end

First, we should shake off that naturall security, and drowsie sleepRom. 13.11. that 1 is upon our hearts, especially we should not deceive our selvesRom. 13 13. For many a man thinks he should be saved, when he hath little reason for it.

Secondly, wee should use all diligence to get the knowledge of heavenly 2 things: For Christ will never be salvation Act. 3 47. Luk. 1 77.79., where he is not first light.

Thirdly, we should be especially carefull to seek the knowledge of Gods favour in the remission of our owne sins. For God giveth knowledge of salvation by 3 Luk. 1.77. remission of sinnes; and to this end wee should imploy our selves in 2 Cor. 7.10. repenting us of our sins.

Fourthly, as a singular furtherance hereunto wee should be wise in discerning 4 the seasons, fearfull to2 Cor. 6.2. stand out the day of salvation. For our repentance and assurance might be at some times speeded with singular successe, whereas delay may breed either losse or difficulty.

Fiftly, our hearts should be so set upon heaven, that we should alwaies be 5 ready to obey both present and absent,Phil. 2.12. working out our salvation with feare and trembling. Those daring, venturous, bold spirits that dare live in any evill, so it stare not in their faces, and have not a heart fearfull of the last evill, aspire not to immortality: they expresse not the care, or hope of heaven.

And as it serves for instruction, so it may serve for terror and great reproof to all wicked persons, that doe shift off andH [...]b. 2.3. neglect so great salvation, and frustrate the meanes of savingH [...]b. [...].7, 9. their owne soules.

Prepared.] Salvation is prepared five waies:Salvation may be said to be prepared five waies. 1. By preordination, and so it wasMat. 25.34. prepared before the world was, asEsay. 30 33. Topheth was prepared of old for the wicked. 2. By creation, and so it was prepared when the Lord made of nothingProv 8 27. that glori [...]us place above these visible heavens. 3. By the mission of Ch [...]ist, who by his obedience and sacrifice meritedI [...]h. 3.16. Heb. 5.7.8▪ 9. Eph. 1.14. for the elect this eternall salvation. 4. By regeneration: for so we are said in the verses before to be begotten againe to an immortall inheritance: for therein the Lord breaths into us that lively hope and other immortall graces. 5. And lastly by justification, forgiving us all our sinnes that might keep us out of heavenLuk 1.77. Rev. 19 7, 8. Eph [...].5, 6., and clothing us with the righteousnesse of Christ, and accepting us thereupon as his adopted children in Christ.

2. Preordination is the fruit of Gods counsell: Creation of Gods power: regeneration of Gods word: Christs mission of Gods love: and justification of Christs resurrection. Preordination, and creation, and Christs mission are past, and so salvation is prepared: Regeneration and justification are present, and so it is preparing; now there is a preparation which remaines yet, and that shall be in the last time, by the citation of the world, by the last trump, by the collection of all Nations from the foure winds of heaven, after they are raised: But I think this is not meant here.

The Use is threefold: First wee should acknowledge Gods great love, that thus provideth for us so long before, and say with the Prophet, Lord what is man that thou art so m [...]ndfull of him! Secondly, we should kindle our [Page] desires after an estimation of this salvation: for certainly it must needs be excellent that is so long in preparing. But thirdly and principally, we should learne to prepare for it. For if God prepare it for us, wee should much more prepare our selves for it: yea it may be, that God writes this for our instruction: we heare what God doth, that we might learn what to doe our selves.

Quest.Now if any should aske, what we must doe in preparing for salvation?

Answ. We prepare for salvation five wai [...]s.I answer, we must prepare five waies. 1. ByMat. 3.2.3. repentance for our sinnes. 2. By procuring the assurance of it in the signesHeb. 6.9, 11, 12., seales, and pledges of it. 3. By the labour of love, endevouring with speed to dispatch Gods [...]ph. 6 13. Pr [...]v. 24.27. 2 Tim 4 8. work, even the taske that God hath set us to. 4. By laying up treasures in heaven, both by sending our prayers thither before, and by conversing in heaven by meditationMat. 6.19 20. H [...]w many wayes s [...]l [...]ation is h [...]d. and desires. 5. Lastly, by speciall preparation for death, waiting till the time of our changing do [...] come.

Thus of preparation: The revelation followes.

To be revealed.] Two thing [...] are here implied, and one expressed: The things implyed are, first, that the salvation of the soule is a hid mysterie. It is not yet revealed, and so it is first in the doctrine of it to Pagans, secondly in the assurance of it to wicked men in the Church, they sit in darknesse and in the shadow of death, sometimes for want of meanes, but alwaies forGal. 3.22, 23. want of faith to beleeve it in their owne case: nay they see not clearly the happinesse of the elect in general: for the glory of their salvation is darkned by their afflictions and disgraces in the world: thirdly, it is in some respects hid, and not yet revealed to the faithfull: For first, many of the children of God want the knowledge of it, which they might have, through neglect either of the means of assurance, or the order of life. For God doth in the brightnesse of it shew P [...]al. 50 ult. his salvation to them that dispose their waies aright.

Secondly, none of the children of God know it, as it shall be, and that if we respect either the instant of time, when God willMat. [...]4. accomplish it, or the full perfection1 Cor. 13.9▪ 10, 11, 12. of the glory of it. 2. That it shall never be fully revealed till the last time.

Quest.But, is it not at all revealed in this life?

Answ. To whom salvation is revealed, and how. [...]I answer, it is: But then consider to whom, and how, and in what things. It is revealed to the godly in a moreIoh. [...]7.6. particular manner: for the wicked have but a generall glimpse of it. It is revealed by the word2 Tim. 3.15., which teacheth it: by the spirit1 C [...]. 2 10., which sealeth it, and causeth us by the word to understand our right in it; and by the graces of Christ, which as signs prove i [...]. And for the last it is revealed three waies: 1. by way of negation: for in this life, wee see by the word, what shall not be in heaven, as not sinne, sorrow, sicknesse, death, &c. 2. In respect of the assurance of faith and h [...]p [...]. 3. In [...]sp [...]t of the f [...]st fruits, and pledges, and beginnings of salvation in saving graces.

Salvation [...] be revealed [...]t the last day 3. wayes.The doctrine expressed is, that salvation shall be revealed at the last day, and that three waies: fi [...]st by the voice of Christ, who in the lastMat. 25. sentence shall set out the glory of Gods mercy before men and Angels, describing the worth of the Kingdome of God, which he hath prepared for the elect. 2. God will then inlarge, and perfect the understandings of the faithfull in full conceiving of the worth of eternall things. 3. It shall be revealed, in that it shall be enjoyed. The revelation of it shall be the possession of it, and this is principally meant here.

Vses.The Uses of this doctrine concerning the revelation of salvation are divers: First it is exceeding comfortable unto Gods children, and thi [...] comfort may be concluded out of this doctrine three waies: First from the generall, they may hence be greatly heartned, that those great things which are [Page] promised, shall one day be revealed: They are now the sonnes of God, but it doth not appeare what they shall be: their miseries are revealed now, but their salvation is but prepared to be revealed. Secondly, here is comfort in particular against slanders and reproaches, and the evill censures and surmises of men, and wretched imputations. Their innocencie shall one day be revealed, and the sinnes and secret plots of adversaries shall one day be discovered;Mat. 10 24, 25, 26. There is nothing covered, that shall not then be revealed: that day shall try mens works. And also against all sorts of erosses might this doctrine comfort us: For if we did thinke of the things that are not seene as yet, they would make us hold all our afflictions light and momentary, in comparison of what we expect. And thirdly, from the lesse to the greater, they may hence deduce singular comfort: For if now at some times, when it is but in preparation to be revealed, Gods people doe find so much comfort, what shall that superabundant happinesse be, when that Abyssus shall be broken up,Abyssus. and the mines of treasure shall be discovered and possessed?

Here is also implyed by the contrary wonderfull terror to the wicked men: they little know what shall befall them, the Lord now treasures up much for them, and aDeu. 32 34, 35 Rom 2.5. day will come, when it shall be revealed. If that anger, that God in this world doth Rom. 1.18. reveale from heaven by his threatnings, or by his judgements be so terrible, oh what shall it be in the last day, they shall call for the mountains to cover them, when the Lambe shall sit upon his throne to open the mysterie of their iniquity and Gods anger; and it is a misery added to their misery, that they cannot discerne it, but for the most part die without knowledge Iob 36.12., and sinke into perdition before they be aware: But especially woe shall then be to the hypocrite,Luk. 12.1, 2. for his maske shall then be pulled off.

Thirdly, this doctrine may serve for instruction, and that two waies: First, we should be thankfull, if God have in any measure revealed unto us his love, and this mysterie of our salvation: For there are many wise men, and great men, to whom in the secrets of his judgement thatMat. 11.25. knowledge is denied: Secondly, we should with earnest expectation wai [...] for the revelation of the sons of God, seeing that that is the time of glorious and unexpressibleRom. 8.19, 21, 22. liberty.

And thus of the revelation of salvation.

In the last time.]

These words are diversly accepted in Scripture: Sometimes they note in definitely any time that isGen. [...]9 1. Deut. 4.30. far off: sometimes they note the whole space of time from Christs first comming to theEsay [...] 2. H [...]s 3.5. Heb [...] 2. 1 Ioh. 2.18. second: sometimes they note the later age of the world neerer the second1 Tim 4 1. 2 Tim. 3.1. 2 Pet. 3.3. comming of Christ: sometimes it notes the time after the resurrection, till the end of theI [...]h. 11.24, 12, 48. judgement, and so it is here.

Before I come to the particular consideration of these words, there are divers things may be noted in the generall.

First, that Gods last workes are his best works, which should teach us to imitateRev. 2.19. God, and never feare the forbearance of God; time cannot change him, he will be never the worse, or the colder for delay.

Secondly, if woe marke, what daies these last daies are, wee may also note, that God doth his best workes, when men doe their worst. For of these last daies it is, that the2 Tim. 3.1. 2 Pet. 3.3. Apostle speaks, that they should be such wicked and perillous daies: and this we should learne of God also, to let our piety and patience then shine most, when impiety and violence doe beare most sway.

Thirdly, there is a time when God will at once fully deliver, and save his servants,Deut. 32. [...]6. to 44. Luk. 18.18. and judge for them, and thereforeGal 6 9, 10. wee should not be weary of well-doing.

[Page]Fourthly, Gods servants must not think to be fully delivered, till these last times, and therefore they must walk circumspectly redeeming the time, and alwaiesRev. 16.15. stand upon their guard; seeing the daies will be ever evill, wee should remember, and hold fast, and lay up provision for many daies.

Fiftly, it is the will of God that the day of Judgement should not be known to any man or Angell for the moment of it, and therefore it is here described by ages not by dayes and howers,Act. 1. which may confute curiosity, and teach us to watch at all times.Luk. 21.9. Mat. 24.44, 45, 46.

Sixtly, the world shall have an end, there is a last time, there will be an end of all perfection, and therefore we should learne to1 Cor. 7.29. 1 Ioh. 2.15, 16. use the world, as if we used it not, and therefore woe is to them that so greedily mindIer. 17.11. Iam. 5.1, 2. transitory things, and that place all their happinesse in the things of this life.

1 Quest.Why is the time of the last Judgement called the last time.

Answ. Why the day of judgement is called the last time.It is called the last time, 1. because time shall thenceforth be no more. 2. Because after that day there shall be no space left for repentance, or salvation for wicked men. 3. Because Christians shall be delayed no longer, but then all their wrongs shall be righted, all their sinnes shall be pardoned, all their wants shall be supplyed, all their infirmities shall be removed, all their promises shall be fulfilled,☞ all their graces shall be perfected, all their desires shall be satisfied. 4. Because all things shall then be fully determined, ended, and finally ordered.

2 Quest.But why is this time deferred so long?

Answ. Why the last judgement is deferred so long.First to demonstrate Gods wonderfull patience, and to cleare his justice, in that eternall vengeance shall then be exercised on the wicked. For by this deferring, it will be made manifest, that hee did it not suddenly, or passionately, or privately, or before hee had used all other meanes. Secondly, it is forborne, till all Gods eternall decrees in the government of the world be accomplished; especially it is stayed, til the number of the Elect be gathered, and the fulnesse both of Gentiles and Jewes be come in.

And thus much of this verse, and so of the first part of the consolation, that is to say, the proposition of arguments: now followeth the confirmation.

‘Verse 6. Wherein ye rejoyce greatly, though now for a season (if need require) ye are in heavinesse through manifold tentations.’

IN this Verse and the rest to the 13. is contained the confirmation of the proposition, and that is performed two waies.

1 By prolepsis, or the answer of objections, vers. 6, 7, 8.

2. By propheticall testimony, ver. 10, 11, 12.

For the first, the Apostle labours to confirme them especially against two objections, whereof the first might be taken from their crosses.

1 Object.For they might say, they were so pressed with the multitude of tentations, inward and outward, that they were much disheartned in the contentation of their estates.

Solut.Now unto this the Apostle answers, that Christians have no cause to hang down their heads for their afflictions, and that for foure reasons. 1. Because one may have many crosses, and yet have exceeding much joy. 2. The molestation that comes by tentations or crosses is but for a season. 3. That a Christian is not bound alwaies to trouble himselfe, or be grieved at his troubles: It is but when need requires. 4. Because great profit comes by afflictions and tentations, that is to say, the tryall of our faith, ver. 7.

2 Object.Secondly, they might object, that they know not whether the former consolation doe belong unto them.

[Page]And to this he answers, Verse 8, 9.Sol. by shewing that there were three things in them, by which they might know that those comforts did belong unto them. 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes, the consequent & end of all which would undoubtedly be the salvation of their souls: this answer is contained in the 8. and 9. Verses, and thus of the order of those words.

Now whereas all these Verses containe answers to secret objections in the minds of men; before I come to the opening of the particulars in the answers, I note divers things briefly from the generall, and which is here implyed.

First, that God seeth the secret thoughts of mens hearts, he seeth all the 1 risings of their thoughts and affections, and the inclinations to object any thing any way whatsoever: which should make us carefull to looke to our selves, for the very thoughts and risings of our hearts, especially if there be in men a wicked rebellion against the truth: let them not deceive themselves: For certainly God will judge them for their very inward boilings and indignations against the truth, even those, which they doe not or dare not utter: For contrary thoughts aswell as contradictions.

Secondly, not onely God seeth, but the word of God meeteth with the 2 very secret thoughts in the heart, or life of man, though they were never knowne or uttered: it ransacketh the spirit of man, and will search strangely into the secrets of mens courses.Heb. 4.12. There can hardly be an objection in a mans minde, but if hee constantly attend the Word, it will meet with it; which may encourage humble Christians to rest upon the Word, for it will heale them of all sorts of spirituall diseases. The Lord can strangely be their Physitian, when no creature knowes it: and withall it confutes their stomack, that being met withall in the word, think the Preacher aimes at them, and that it comes of very spleene against them, wilfully being ignorant of this, that the Word would search them, though the Preacher never knew their faces. For it is the Word of him that knows all the hearts of men, and was framed of purpose by the all-seeing Spirit of God, that it might discover what was hid, and converse secretly in the very bosomes of men.

Thirdly, wee see here, that there may be objections in the minds of the very Elect, even of such as have true grace: we may not imagine that they 3 are absolutely freed from all doubts and feares.

Fourthly, objections, In that the holy Ghost is so carefull to prevent these 4 it shewes, that it is needfull mens objections should be answered, and to that end, if the Lord doe not answer otherwise, men should not represse and smother them, but propound them by seeking resolution. These sparkes not quenched may breed a great flame: these drops of poyson may infect the whole soule: a little leaven may sower the whole lumpe.

Fiftly, A question may be here demanded, and that is, why the Lord here 5 and in many places of Scripture else doth expresse the answer,Quest. and suppresse the objection?

For answer hereunto, divers things may profitably be supposed. 1. First the Lord hereby shews unto men in their owne experience,Answ. Why many times in Scripture the a [...]swer is, expressed & the objection concealed. what a divine light is in the Scpiptures, that can thus discerne the hidden things of man. 2. Secondly, it may be, the objections are suppressed, lest men hearing the objections should learn to object. 3. Thirdly, the Lord hereby shews mans nature, who usually will not say so much, yet the Lord saith, they doe thinkeso. 4. Lastly, I thinke for the most part the Lord doth it out of his compassion and tendernesse towards his people, these things arising out of [Page] mens frail [...]y, he is willing many times to lay to the plaister, and yet not uncover the soare: and for feare of discouraging them, hee rather implies their weaknesses then expresseth them, that they might be assured, that he is inclined rather to pitty them, than to hate them; rather to succour them, than to reprove them.

And thus of the generall.

Wherein yee greatly rejoyce.

The maine thing that I observe out of these words, is, that converted Christians, though they have many afflictions, yet they are greatly solaced and finde great joy even in this world. Now because this point is not believed by the most, who are loath to acknowledge so much gaine in godlinesse, and because also many Christians are not wise either to discerne, or to make use of their owne felicity herein, I would (before I come to the use of this doctrine) for explication propound three things. 1. How it can be made manifest out of Scripture, that a Christian life is such a joyfull life? 2. What are the particular waies, whereby Christians can meet with such a joyfull life and comfort, as by Scripture is proved they might have? 3. And in the third place I answer an objection or two.

How it may appeare that a Christian life is such a joyful life. 9. things for this.For the first, The Scripture instanceth in nine things, all which doe manifestly import, that such as feare God, may have exceeding much joy. 1. For first Phil. 4.4. Zeph. 3.14. Psal. 32. ult. God commandeth his servants to rejoyce, yea Esa. 40.1, 9, 10 hee commandeth his Embassadors to comfort them. 2, God is bound by promise to give them joy. For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy, Esay 38. ult. 51. 3. 65. 13, 14 Ier. 31.12. Ioh. [...]6.12. as the places in the margent shew. 3. Thirdly, joy is one of the expresse Gal. 5.22. fruits of the Spirit. 4. Fourthly, it is Rom. 14.17. a maine part of the Kingdome of God. 5. Fiftly, God threatneth his, when he finds them without it, as is manifest in Deut. 28. this was one cause of his displeasure, that they did not Deut 28.47. serve him with joyfulnesse and a glad heart. 6. The Scripture is plentifull in the examples of men, that have found exceeding much joy in the waies of God, Psal. 14. [...]lt. Esay 2 [...] 9. 38.19, 20, 21. Rom 5.3. some few places I instance in the margent. 7. If a temporary faith finde such joy in the word, how much more a justifying faith. 8. The nature of God is such, as hee is as willing to communicate joy, 2 Pet. [...].3. I [...]b 8.19, 20. as well as other graces. 9. Lastly, this is most apparant by this, that the Scriptures shew, that God hath provided joyes for his servants in such things as might seeme most to crosse them or their contentment, as in Rom 8 3. tribulation, yea and Ier. [...]1.25. in affliction of conscience it selfe. Now if we can beleeve it of them in such times, then wee need never doubt of it, but they either have, or may have great joy.

But some one may say, Which way can they finde such great joy? what meanes is there for their consolation?Quest.

Answ. G [...]ds [...] may finde joy nine waies.I answer: They finde joy nine waies. 1. They have in them the Ioh. 14.16. Spirit, even him that is called a Comforter, which no wicked man hath, and this Spirit of God is an everlasting spring of joy. 2. Gods ordinances are unto them as Esay 12 3. wells of joy: the word is a well, so is prayer, reading, the Sacraments, and conference. 3. They have their right to all Gods 2 Pet. 1.3. promises to comfort them, and certainly the Gospell is a deepe well. 4. They have the presence of God [...]ke the Zeph 3. 15. Psal. 36.7, 8. sunne to refresh them. 5. They finde secret joy in the communion of Saints, both to hear of them absent, and to have fellowship with them present, and that both publike and private: For if this be a great part of the joy of heaven, then may it be some part of a Christians joy on earth. 6. There is joy in the graces of the Spirit, to see the buds of the Lord grow in the garden of their hearts, and the weeds of sinne to be rooted out; yea great is the content of grace and well-doing. 7. There is joy in the meditation of the misery they are delivered from. 8. They are not barred from [Page] the joy in outward things, which is all the joy wicked men have, and in these the worst Christian hath more right to rejoyce, then the best carnall man. 9. Lastly, they find much joy even of the Rom. 12.12. hope of the joy they shall have in heaven.

Ob. But might some ungodly person say, Wee see no such matter in them.

Sol. The stranger shall not meddle with their joy.

Ob. But might some scorner say, If any have found such joy in following the word and godlinesse, it hath beene such, as have had nothing else to rejoyce in.Prov. 14.10.

Sol. That is false: The Psalmist shewes by prophesying, that even Kings that have abounded in outward things, yet comming to taste the excellency of the comforts of godlinesse, and to feele the power of Gods word, should Ps. 138 4, 5.119.72. sing for joy of heart, and greatly acknowledge the exceeding glory of God and godlinesse.

Ob. But might some others say, Wee have beene hearers thus long, and have followed godlinesse, and yet can find no such comfort in it.

Sol. I answer, it may well be so: but then lay the blame where it is to be laid, & let men examine thēselves concerning the cause: For if thou find not much joy in godlinesse, it is either because Ps. 126 5, 6. Esay 61 1, 2, 3. Ruth 5.5. thou hast not sorrowed for thy sinnes, or thou hast not Ier. 33.8. seriously sought the pardon of thy sinnes, or thou sowest not good seede, thou art not conscionable in practice. If men were more fruitfull in well-doing Iob. 4.36. Gal. 6 8, 9, 10. Ma [...]. 25.21. Esay 35.8, 10. Ioh. 5.10., they would finde more ioy: or thou 2 Co [...]. 13.12. livest not in peace, or thou art not Ioh 16.24. Phil. 4 6. much in prayer, or thou Esay 51.11. receivest not the law into thy heart, or thou Prov 29 6. art intangled with some grosse sinne, or thou art 1 Cor 7.30. intemperate in thy earthly pleasures, or thou art not 1 Thes 5.18. in all things thankfull.

This doctrine may serve for three uses. First, It may confute that cavill of carnall men, that Religion will make men dumpish and melancholy, whereas the cleane contrary we see here is true. 2. It greatly reproves the uncheerfulnesse of many professors, who doe thereby greatly darken the glory of Religion, and cause the way of God to be evill spoken of, besides the hurt they doe themselves through unthankfulnesse and unbeleefe,Vses. The inconvenience of uncheerfulnes in such as professe religion. exposing themselves to the tentations, either of sinne or apostasie, together with a continuall unfitnesse to all duties of piety: and this ariseth out of aptnesse either to passion of anger, or worldly griefe. 3. It may teach us to seek the ioyes of God, and having found them, to be carefull by all meanes to preserve them.

But what shall I doe to preserve the ioyes of God in my heart?Quest.

First, keep thy self free from the allowance of the least sin, violate not the peace of thy conscience. Secondly,Answ. What w [...] must doe to preserve the joyes of God in our hearts. digest the promises concerning infirmities after calling. Thirdly, take heed of omission, or carelesse use of Gods ordinances. Lastly, care not for the world, but retire thy selfe, else from thence will flow unavoidable unrest.

Before I passe from these words, yet two things more may be briefly touched. First, in that he [...]aith, yee rejoyce, he seemeth to import, that true ioy is onely in converted Christians. For as for the ioyes that the men of this world have, they are not true: For besides there is much vanitie Eccl.2. and madnesse in them, there is also much danger in them; for Amos 6. they breed security, and E [...]cl. 11.9. men shall be called to account for them; yea men may lose Luk. 12.15. their soules for them. Secondly, where he saith, wherein, hee meanes in which benefits of regeneration, glorification, preservation, &c. whence may be briefly noted, that the chiefest ioyes of Christians are in spirituall things; it ill beseemes Christians to set their hearts on earthly things.

[Page] Quest.But is it not lawfull to delight our selves in earthly pleasures?

Answ. How far forth a Christian may joy in earthly things.It is with these rules: First, thou must be sure thou hast repented of thy sins, before thou allow thy selfe liberty for Esay 22.12. pleasures. 2. Thou must not make a vocation of recreation. 3. Thou must spend onely thy owne time upon them, not the Lords. 4. Thou must avoid scandalous delights, and such games as are of evill report. 5. Thou must watch over thine owne heart, that thy recreations steale not away thine heart from the delight of better things, but be used rather as an helpe unto them.

Lastly, note from hence, that they onely are fit to give testimony of the ioyes of a converted estate, that have had experience of it themselves; trust not the iudgements of carnall persons, for the dignity, utility, and durablenesse of the graces of godlinesse.

And thus of the first reason.

Though now for a season you are in heavinesse.

Sorts of heavinesse.There are divers sorts of heavinesse. 1. There is the heavinesse of the desperate, such was that in Cain and Iudas. 2. and the heavinesse of the disappointed, such was the heavinesse of Haman, Ahab, and Ammon, when they could not compasse their ambitious, covetous, and voluptuous ends. 3. And there is the heavinesse of the melancholy Rom 14.15., and of the scandalized. 4. There is the heavinesse of the penitent for sinnes. 5. and of the afflicted for crosses. 6. There is a heavinesse in Gods children after calling for spirituall respects, as for corruption Rom. 7. of nature, for C [...]nt. 3. absence of Christ, for P [...]al. 42. want of the meanes, for the Ezek. 9. dishonour of God in publike abominations, for the Lament. miseries of the Church, for Gods Esay 66.2. threatnings and anger, for the 2 Cor. 5. desire of death, for Esay 6.3, 17. hardnesse of heart, and for speciall sins after calling.

Quest. But may not Gods children be heavy for crosses?

Answ. They may; and I think that may be meant here; but then these rules must be noted. First, that their heavinesse be rather for some sinne in themselves,Rules for heav [...]nesse for cro [...]es. which might cause the crosse, then for the crosse it selfe. Secondly, that their heavinesse be moderate.

Quest. But when is sorrow for afflictions moderate?

Answ. First, when it exceeds not the measure of sorrow for sin. 2. Secondly, when it withdrawes not the heart from God and holy duties through passionate and incredulous perturbations:When sorrow in affliction is moderate. but it is to be noted in the generall, that the Apostle is very loth to grant them liberty for heavinesse, but it is with many limitations: as 1. it must be but a little season: 2. they must be sure need doth require it: 3. it may not be allowed for many crosses that will not be allowed for lesser, or fewer tentations.

For a season.]

Why the afflict [...]ns of the godly are but for a [...]on: and how.The troubles and griefs of Gods children are but for a season, for a moment: God hides his face Esay 54. Psal 30.5. but a little while; and the reason is, because afflictions are used of God, but as plaisters, or medicines, or as a [...]urnace. Now in as much as the godly will quickly judge themselves, and make their peace, therefo [...]e the Lord will soone Iob 36. Ioh. 16 20, 21, 23. Phil. [...]. 6. Luk. 18.8. draw off the crosse, the plaister shall lie no longer than till the sore be whole; and the goldsmith will let his metall lye in the fire no longer than till the drosse be [...] melted off, or it be fit to be wrought upon.

Now if crosses should continue long in our reckoning (say it were the whole life of a man) what is mans life? even a vapour that appeareth a little time. Besides, what can thy longest crosses be in comparison of the paines of the damned from which thou art delivered, or of the joyes and glory of heaven which thou shalt possesse? Yea what is that thou dost suffer, in comparison of what thou deservest? but yet I say it is but a season, as wee account seasons, even a small part of the life of the godly: For either the [Page] Lord removes the crosse, or takes away the sting of it, or sweetens it with his mercies.

The Use may be to teach us to check the P [...] 42.11. unquietnesse and Ps 73.26. &c. failings of our hearts, and to be ever ashamed of our selves,Vse. that we should make so much of our crosses, and so little of Gods mercies: we should learne, seeing they are but for a season, to Heb. 10. Ps. 73.26, 28. hold fast the confidence of our hope, and live by faith, and if the Lord be angry Esa 26.19, 20 to hide our selves for a little season, till his indignation be past.

If need require.]

Here three things may be observed:

First, that Christians man [...] times make crosses to themselves, and draw 1 heavinesse upon their hearts, through feares, and suspitions, and unquietnesse, where there is no need: this is a great fault, and usually is a great scourge For by such distempers they many times lessen the comforts of God, and their credit with Gods children.

Secondly, crosses and griefes are sometimes needfull: needfull I say to 2 hide our pride, to weane us from the world, to put us in minde of death,Why crosses are sometimes needfull. to make us desire heaven, to drive us to seeke more grace and holinesse, to prevent sinne to come, to humble us for sinnes past, or to make tryall of some grace of God in us. It is a comfort, that God will not afflict us till there be need.

Thirdly, In some crosses Christians need not be in heavinesse: so was it 3 with Iob, and the Apostles in their sufferings; and that is first, when we find the sense of Gods love: secondly, while we keep our uprightnesse.

Through manifold tentations.

There are foure kinds of tentations: First,There are foure kinds of tentations. there is the Mat 13.21. Luk. 8.13. tentation of persecution; and well may persecution be called tentation: For it is a property in most persecutors to tempt and intice, that they may seduce; and besides, the Lord hereby doth try the faith of men; for in the time of this tentation the temporary faith will faile. Secondly, there is the tentation of affliction, afflictions in Iam. 1.3, 12. generall are called tentations in divers places, and they may well be called so, either because they tempt or because they try. They tempt, and that either to vice, or despaire: To vice, for afflictions they tempt men to lying, deceit, stealing, swearing, oppression, usury, filthinesse, idolatry, carnall shifts, breach of Sabbath, passion, bitter words, inordinate desires, &c. yea and in some men they tempt to despaire, and the blasphemy against Gods mercy, as in Cain and Iudas. This should teach us to watch over our selves in our troubles, that we be not led aside with the tentations of afflictions; and we should account it a great mercy of God to get out of our trouble, free from the infection of any of the former, or the like vices: and let wicked men know, that to be taken with the tentation of the crosse, is worse than the crosse it selfe; deceit is worse than want of trade, &c. Now afflictions are said to be tentations also, because they try men: For they try our faith and patience, and the constancy of our obedience to God. But of the tryall of crosses in the next verse.

The third kind of tentations is the tentation of concupiscence, of which Iam. [...].14. Iames speaks, when he saith, a man is tempted, when he is drawne away of his concupiscence: Observe a plaine proofe, that the internall evils that arise from corruption of nature are called tentations.

The last kind of tentations is the tentation of Sathan, and this is usually understood, when we name tentations. Of the first and second kind I have intreated before: of the third I shall speak in the handling of the common place of tentations of the fourth kind.

Concerning then the tentations of Sathan chiefly I propound five things:

[Page] 1 First, how many wayes Satan doth tempt men.

2 Secondly, how many degrees there be of his tentation.

3 Thirdly, what the difference is betweene the tentation of concupiscence, and the tentation of Sathan.

4 Fourthly, what comforts there are against tentation.

5 Fiftly, what rules we are to observe either for the preventing of them, or deliverance out of them.

Sathan tempts men five waies.For the first. Sathan doth tempt men five waies: 1. By causing men to tempt: Thus he caused Peter to tempt Christ; and so he doth commonly stir up wicked men in all ages to be his instruments for tempting. 2. By assuming to himselfe some outward shape or likenesse, and therein vocally to allure and beguile men; thus hee tempts witches, and some monstrous offenders. 3. By presenting objects to our senses that may tempt us: therefore Iob said, he would make a covenant with his eyes. 4. By enflaming the corruption of our owne nature to evill: For when evill is hatched in our mindes, if it work there strongly, it will have some effect upon the body in some part of it, and thereby Sathan knowes the fire that is in us, and then hee comes to us, and blowes all those coales with all cunning and fury to provoke us yet more and more unto sinne. 5. Lastly, hee tempts us by injecting evill into our mindes, but how hee doth this is unknowne: and this last is that, which usually wee thinke of, when wee speake of the temptations of Sathan.

1 [...]. Degrees of te [...]ation.Now for the second: there are in all thirteene degrees of the temptations of the devill.

1. The first is, the evill motion it selfe barely considered, as it is cast into the minde.

2. The second is, the liking of it, when our concupiscence upon the discerning of the evill thought, doth yeeld a kind of approbation, we being content, that such an evill thought should be there.

3. The third degree is delight: when we please our selves with contemplative wickednesse, taking a kind of contentment in musing upon such evill things, suffering our thoughts to feed themselves in the delights of such imaginations, where we suppose the practice of evill, though as yet we have no resolution any way to give our selves liberty to doe, as we thinke.

4. The fourth degree is security, or the willing omission of all such duties or services to God, as might hinder that contemplative wickednesse, this is, when we are unwilling to pray, or heare, or reade, especially any thing that might put us out of that liberty of thinking evill, now are wee drawne away with the temptation, as the Apostle speaketh.

5. The fift degree is ensnaring, when a man that all this while had no purpose to doe the evill, let his thoughts yet runne upon it, and hee findes himselfe now so intangled, that he doubts he shall be carried into the practice of it, whereupon he struggles within himself a [...]d would fain resolve not to doe it but yet finds himselfe like the fish catched with the hook, so as hee cannot get off, but is strongly entised to yeeld to seeke all that pleasure, or profi [...], or honour, or revenge, of which he hath mused: Thus for some time continue men in this degree, faine they would not doe the sinne outwardly, yet they feare they shall doe it: They could now wish they had not given their thoughts that liberty. For now they are so fiered, they cannot tell how to be delivered from them.

6. The sixt degree is Consenting: For at length the devill overcomes through the flames of concupiscence, so as hee now resolves, hee will practice it, and give his full consent to attend the opportunity to commit the evill, as supposing to finde to himselfe great content, that hee never had: [Page] such is the old fraud and murtherous lying of the Tempter.

This is called the conceiving of sinne.

7. The seventh degree is Practice, or the birth of sin, and this is, when a man overcome within as before, now committeth his intended evill.

8. The eighth degree is custome, when a man now lesse fearfull of sinne, doth often commit it, and yeeldeth himselfe over to the continuall practice of his wretched evill.

9. The ninth degree is inward Apostacy, that is, departing from God with an evill and unfaithfull heart, as it is called, Heb. 3. this is when a man confirmed in the custome of sinne resolves to give over all care of godlinesse, and accordingly by the working of Sathan hath his heart filled with all sorts of vicious inclinations, and is so obdurate, that hee beleeves or cares for no threatnings, nor makes any great reckoning of any truth of God: But all this is but within.

10. The tenth degree is outward Apostacy, and this is, when a man at length growing audacious in sinning, gives over even outwardly all care of honesty or religion, openly shewing himselfe to be fallen away from all care of the profession of the truth, or respect of godlinesse further than the lawes of men, or other carnall respects may lead him.

11. The eleventh degree is tradition to Sathan, which is done either secretly, the Lord giving the sinner up to Sathan, or openly where the sinner is delivered to Sathan by the censure of the Church: It is true, that sometimes Sathan hath possession at consent before practice. For then he entred into the heart of Iudas: It is true also, that the censures of the Church fall upon many after practice before Apostacy. But if men doe tarry out all these degrees, in this place they will be given up, if they prevent not death, or death prevent not them, &c.

12. The twelfth degree is a reprobate sense, when a man having been under the power of the devill, and not escaping out of his snare by repentance, i [...] most fearfully forsaken of God, and with unspeakable spirituall wic [...]ed [...]esse besotted by Sathan, so as all sense and remorse is wholy extinguished i [...] him, so as neither the light o [...] Nature, nor the light of Scripture can worke upon him.

13. The last degree is death, even death eternall.

Thus we see the staires that descend downe to hell, and the severall step [...] [...] staires.

Saint Iames makes but 6. degrees: For the first motions hee suppresseth. Then the first degree is drawing away, now that containes the 2, 3, and 4. degree, as it is here in our reckoning, viz. liking, delight, and security. The [...] [...]irth, that is, practice: the fift, the finishing of sin, which hath in i [...] [...]stome, in [...]r [...] [...] outward Apo [...]acie, tradition and a rebrobate minde: the [...] i [...] death. Thus of the second point.

[...] the third, wee must understand, [...] that the tentations of concupiscence, [...] the [...]entations of Sathan differ thus:

1. First, the tentatations of Sathan are usually to things against nature, or against the God of nature, and so the temptations of Blasphemy, as they are te [...]med, are from Satan; or they are against the constitution of nature, a [...] the [...] which a man is moved to kill himselfe, or destroy or betray his C [...]untry or Prince, or to commit [...]mitry, Bu [...]r [...], or [...].

2. Secondly, the tentations of Sathan are usually sudden, and fierce, and violent like lightning, that leaves not a man time for deliberation: Thus he [...] CHRIST with the glory of the world, but it is in a moment, lest ou [...] Saviour by deliberation should finde our reasons of exceptions against [Page] earthly glory: and so when the devill would perswade to sinne that is grosse and m [...]nstrous, hee labours to confound a man with the suddaine fiercenesse, and flame of the tentations; whereas concupiscence is more lingring and flower.

3. Thirdly, those evils that are instantly disliked, and in no measure consented to, or approved, are from Sathan, and not from concupiscence. For concupiscence works by the naturall pronenesse to the evill, which cannot be without all desire, or liking, and these tentations may be none of our sins. The first motions are not alwaies to be counted our sinnes: For Christ was tempted not onely for the matter, but for the manner in all things like unto us, yet without sin: he had monstrous things cast into his mind by the devill, yet he sinned not: so likewise it is not our sinne simply that tentations are there. For a man doth not sinne in the tentation, till hee be in some degree drawne away by it.

Comforts against tentations.Now for the fourth thing, there are many comforts against tentations diversly to be raised out of the Scripture.

First, from example, and that both of Christ and Christians. Of Christ, for 1 he was tempted, so the Apostle useth this argument as a comfort, Heb. 2.16. and 4. [...]5. now there is a threefold comfort from Christs example.

1 First, that he was tempted as well as wee.

2. Secondly, that wee see by his example, one may be tempted, yet without sinne.

3. That he was tempted, that he might succour us when we are tempted.

And as we have the example of Christ, so we have the example of Christians. For as the Apostle Peter saith, The same afflictions are accomplished on your brethren that are in the world, 1 Pet. 5.12.

2 Secondly, from the meditation of the helps in tentations.

1. First, Gods Spirit is within us to lust against the flesh, even to assist with grace and strength against the workings of Sathan.

2. Secondly, the good Angels invisibly and insensibly are as ready to help and succour, as the evill Angels are to tempt and devoure.

3. Thirdly, Christ is a present cure for the stings of this serpent, as the brasen Serpent was to cure the stings of the bodily serpents. Now Christ cures us, when we looke upon him by faith, partly by his intercession, and partly by a vertue flowing out of him to us. For it is certaine, he prayes for us, as well as he did for Peter, Luk. 21.31. Ioh. 3.14.

4. Fourthly, Gods care is for us: so as no temptation shall befall us, but by his sufferance: and besides, he will have respect to our strength, and thirdly, hee will give issue with the temptation, as is excellently shewed, 1 Cor 10.13.

3 Thirdly, [...]rom the consideration of the effect of tentation. For though Sathan would faine carry us away with the whirlewinds of his suggestions, yet indeed it is but to winnow us. Luke 22. And although it seemes to be against all reason, that tentations should purge us, yet it is certain Gods children are made more cleare and pure by the very experience in the conflict with inward evils: It doth winnow them, and drive away a great deale of chaffe, even of lightnesse and vanity out of their mindes. Againe, temptations are but to hide their pride, 2 Cor. 12. and to keepe them that they be not exalted over-much.

Lastly, we may greatly comfort our selves, if we consider the promises 4 the Lord hath made to us in tentations: Hee hath promised, that hee will tread downe Sathan, Rom. 16 10. and that speedily, under our feet: Hee hath (in the Apostle Paul) answered and assured us, that his grace shall be sufficient for us, and his power shall be made knowne in our weaknesse:2 Cor. 12.9, 10. yea and Christ hath promised, when we enter into the combat, that he will pitch his Tabernacle by us. [Page] Besides, it is an old and ancient promise made long since, that if the Devill for terror shew himselfe like the great Leviathan, or for fraud like a crooked and piercing serpent, or for violence and fury like the dragon in the sea;Esay 27.1. yet the Lord will smite him with his great, and sore, and mighty sword.

Thus much of the comforts against temptations.

The fift and last thing I propounded to be observed,12 Rules against tentations. was the rules to be observed to releeve us against temptations: and these are twelve in number, whereof some are preservatives against temptation, and some of them are remedies to deliver us out of temptations.

1. The first is prescribed by the Apostle Peter;1 Pet. 5. and that is to be sober and temperate in the use of all outward things. For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits, or credit, or recreations, &c.

2. The second is, to watch, to watch I say indefinitely, observing our own weaknesses by a care to represse the beginnings of sin in our own nature, by avoiding the usuall occasions of sinne or tentations, and by providing our selves against the time of the assault, looking ever for it, and standing upon our guard. This if we did, certainly the Devill would be afraid to attempt any assault upon us: but our owne inconsideration and security, and dallying with the beginnings of sinne, or the occasions, usually tempts the devill to tempt us.

3. The third rule is, to take heed of solitarinesse; I meane not onely the inward solitarinesse, or emptinesse of the minde; but the very outward retyring from company without cause or calling. The Devill set upon Eve when shee was alone,Gen. 3. Mat. 4. and Christ was led aside into the wildernesse to be tempted.

4. The fourth rule is, to be diligent and faithfull in our particular calling. It is almost impossible, that a life full of idlenesse should not be also full of temptations: this was noted to be the doore of Davids tentations: whereas contrariwise faithfull employment barres out tentation. It is exceeding good not to be at leysure to attend tentations. Labour is a great preservative from a world of inward evils.

5. The fift rule is, to be carefull to walk uprightly, and to keep our righteousnesse: For he that walketh uprightly, walks boldly and safely; not onely in respect of evill men, but of evill Angels also. Righteousnesse is an excellent brest plate to preserve the heart of a man; and usually outragious tentations get in by the love of some presumptuous sinne. But to hold this rule, that wee would not allow our selves in any sinne (which is true uprightnesse) is a sure course, and seldome failes, and it preserves against all fierce tentations.

6. The sixt rule is, to search the Scriptures, and to get store of provision against the evill day. Now this rule is both a preservative, and a remedy: It is good to keepe Sathan from assaulting us, (for when he tempts, it is upon hope that we have no armour to resist;) or if hee dare assault, It is written, will be a sure weapon: The Word is the sword of the Spirit, that Christ fought withall, and therefore we may be sure, it is a safe weapon.

7. The seventh rule is, that we must not complain only, as many doe, but we must resist also; we must doe our best to oppose tentation; neither must we think this a slender help, for it hath a cleare promise, that the Devill shall flee from us. Iam. 4.8.

8. Eighthly prayer is a tryed medicine: This Paul used when hee was tempted, 2 Cor. 12. and certainly it is powerfull either to remove the temptation, or to procure an answer, or strength to beare it.

9. The ninth rule is, wee must specially remember to runne to the brasen [Page] serpent. It is without all question, that the sight of Christ is as availeable to help us against the stings of the old serpent, as ever the sight of the brasen serpent was to cure them that were stung by the fiery serpents.

10. The tenth: we must labour for a perswasion, that tentations shall never separate us from God: R [...]m. [...]. ult. unbeliefe gives them head, and sometimes ere the more they are mistrusted, the more they grow infectious; whereas faith quencheth them,Eph. 6.16. though they were fiery darts.

11. The eleventh: If we find the devill practicing upon the flesh, the way is not to revile the devill, but to beat the flesh: Mortification, and the crucifying of the flesh with the lusts of it, G [...]l. 5.24. will expell the devill.

12. The last rule is to be thankfull for all mercies we find in temptations, and it is a great means to help us: whereas unthankfulnesse doth wonderfully strengthen the temptation.

And thus much of the sixt verse.

Verse 7.

That the tryall of your faith being much more precious than the gold that perisheth (though it be tryed by fire) might be found unto praise, and honor, and glory at the appearing of Iesus Christ.

THis Verse containeth the fourth reason, why afflictions and temptations should not darken the sense of our happinesse, and that is taken from the effect of afflictions and tentations, which is in this Verse both propounded and amplified: It is propounded in these words, the tryall of your faith; and it is amplified two waies: First, by comparison with gold tryed in the furnace: And secondly, by consideration of the event; it will be found to praise, and honor, and glory at the appearing of Iesus Christ. First of the effect, as it is briefly propounded.

The tryall of your saith.]

Two things I would note here. 1. In generall, that God will try men. 2. In speciall, what God tries in men, viz. their faith.

Ier. 9 7. Esay 31. [...]ult.For the first: It is certaine that the Lord hath his fire in Sion, and his furnace in Ierusalem, and he will melt man. For what else should hee doe to his people?

God tryes men six wayes.Now the Lord is said to try men divers waies.

1 First, by observing their waies: and so to try or search them, is nothing else, but to take notice of them and their estates: and so the word may be taken, Psal. 139.1, 2, 3.

2 Secondly, God proves men when hee bestowes speciall blessings upon them, Exod. 16.4.

3 Thirdly, God tryes men by the power and efficacy of his Word. For that melts the heart of man like a furnace, and tries, and searcheth his inward parts, Mat. 3.2. Heb. 4.12.

4 Fourthly, praise and applause is sometimes as the fining pot for silver, and the furnace for gold, Prov. 27.21.

5 Fiftly, one speciall way, by which God tries men, is by false Prophets, and that is, by suffering their dreams, or signs, or words to come to passe, Deu. 13.1

6 Sixtly, God tries men by afflictions and tentations, so commonly it is meant, and so here: now God hath two furnaces of afflictions; there is the furnace of his fury, Ezech. 22.21, 22. &c. The other is the furnace of mercy, and this is here meant.

Now the tryall in affliction is not simply or properly the affliction it selfe,7. waies God tryes men in affliction. but certaine specialties of consideration in the affliction: and thus God tries us,

[Page]1. First, when he sends many crosses one in the neck of another, and some of them of longer continuance, Dan. 11.33, 35. and so in Iobs case.

2. Secondly, when hee sends upon our spirits strange and unwonted terrors, Exod. 20.20.

3. Thirdly, when he smites some eminent men with sore, and unexpected judgements, Dan. 11.34.

4. Fourthly, when he delayeth or withholdeth expected favours, Deu. 8.2.

5. Fiftly, when he gives but a little help, Dan. 11.34.

6. Sixtly, when hee leaves us to our selves, and withdrawes the speciall working of his spirit, 2 Chron. 32.31.

7. Seventhly, when he suffers us to fall into the same miseries that wicked men doe, yea sometimes making our condition to be as the beasts of the field, Eccles. 3.17, 18, 19.

Now the consideration of this doctrine of Gods melting,Vses. and trying men may serve for foure Uses:

1. First, there is a great comfort in it, and that foure waies:Comforts in our t [...]ls.

1. For first it is a comfort, that God makes so much account of men, as to think them worthy the melting or trying: even this favour Iob wonders at, Ioh 7.18.

2. Secondly, it is comfortable, that it is Gods wont to try his servants, it hath been Gods custome to doe so. It is no strange thing, if he try us, hee doth no more than what hee hath done to them that were deare unto him, Heb. 11.36.

3. Thirdly, it is especially comfortable, if we consider out of other Scriptures the manner of Gods compassion and care for his people, when they be in the furnace. For

First he appoints their time how long they shall tarry there, and beyond that time they shall not be in the furnace, Dan. 11.35.

Secondly, the Prophet Malachy saies, he sitteth down himself by the furnace to tend it, and to look to them, Mal. 3.2. or if he be upon any occasion urged to be absent, the Prophet Esay saies, he flies, and returnes, Esay 31.9. and ult. &c.

Thirdly, if they have any sute to God, or make any moane while they live in the furnace, they are sure to be heard, no time like it for the hearing of prayer, Zach. 13.9.

Fourthly, if the fire be too hot for them, he will defer his wrath, and refraine from them, Esay 48.9, 10.

Fiftly, he will take notice of a little grace in the midst of a great deale of drosse: if there be but a sigh, a good thought, a holy desire in the midst of a great deale of ignorance and perturbation, he will accept it, and account of it, Rom. 8.27.

4. Fourthly, it is a comfortable doctrine to Gods children, if they consider but the effect of this melting, and that either the present effect, or the future. The present, it is to try them, not to consume them, or to make a full end of them: it is to refine them, not to destroy them, Dan. 11.36. Ier. 46. ult. and they shall come out, as Iob saith, as the gold, Iob 23.10. And besides, for the time to come, it is certaine, the Lord tryes them, that hee may doe them good at their latter end, Deut. 8.14, 15, 16. and after they are tryed they shall have a crowne of life, Iam. 1.12.

And thus of the Use for consolation.

Secondly, this doctrine is a terrible doctrine too: terrible I say in generall to all such as will not be purged by affliction: such as will not be made better by their crosses: Let them consider, that it is the Lord that cast them into the furnace, and seeing they mend not, one of these two evils will befall [Page] them: Either the Lord will give them over, as altogether drosse, and so they shall never be purged, or else since they will not mend by the beginnings of his displeasure, he will cause his fury to rest upon them, as the Prophet speaks, Ezech. 24.13, 14. and in particular, woe to all wicked men that nourish themselves in sinne, because they are inward or secret sinnes. Little doe they know, or thinke that God will search Ierusalem with lights, even all them that be frozen in their dregges, or setled on their lees, Z [...]ph. 1.12. When the Lord will search for them, it is not the top of Carmell, nor the bottome of the sea that shall hide them, &c. Amos 9.2, 3. And in speciall, woe is to all hypocrites, they are fallen into Gods hand, that compasseth about all their waies, there is not a thought in their minds, but God seeth: woe to carelesse professors, the Lord will make all the Churches to know, that hee searcheth the heart and reines, Rev. 2.23.

Thirdly, this doctrine may teach us two things:

1. First, to be more carefull of in [...]ard uprightnesse, seeing it is God that tryeth us, who tries the heart as well as the life, 1 Chro. 29.19.

2. Secondly, in all the wrongs and aspersions of wicked men to put our selves upon Gods tryall, Psal. 7.9. Ier. 11.20. 1 Thes. 2.4.

Of your faith.

Two things I note here.

1. First, that where God gives faith, he will try it, where he bestowes the assurance of his favour (let men looke for it. For) certainly hee will melt them, God will try our faith for divers reasons, he will thereby melt off the rust of antiquity. There be certaine odde and old opinions, and conceits in men at their first conversion, and it is Gods manner to schoole men by afflictions, and many times a Christian in a few daies of adversity learnes more true knowledge, then otherwise hee would doe in many weekes. Againe, there are dregges of unbeliefe in the best and these need to goe into the furnace to get them off: Besides, by affliction God doth shew the truth of his owne grace from that, which is but counterfeit in wicked men. The furnace manifestly puts a difference betweene a justifying faith, and the best of all other faiths, to wit, temporary faith: this may serve to confute their folly, that think themselves happy, because they are not in trouble as other men. But contrariwise, this is an ill signe many times that they are miserable, and have not any faith that would endure the tryall. This should also teach us so to seeke assurance of Gods favour, or so to hold the possession of it as to looke for assaults and tryals, while we are in this world more or lesse.

2. Secondly, that of all other graces God stands most upon faith in affliction, and this is so, both because it brings more glory to God (for to live by faith is to yeeld an immediate glory unto God) as also, because it is of most principall use for the good of Christians. For faith doth in the midst of all stormes, and the waves of adversity set a Christian on a rock; it doth give him ground to be established upon, so as he needs not feare drowning, hence the Metaphors of grounded and stablished are given to faith.

Againe, Faith delivers from the curse of the law, so as what afflictions break in upon a Christian, they are not curses, but chastisements, which may be a great hearts ease in all temptations or tryals. Againe, Faith quiets a mans heart, and works peace and inward tranquility: for against the force of the curse it gives a man accesse to the view of the glo [...]y of heaven, yea it doth as it were give a being to things which are not: [...] is the word used. Heb. 11.1. it makes the glory of heaven as it were present; it laies hold on eternall life. Lastly, faith is many times the very condition of deliverance; it is with us according to our faith. Faith makes us whole: faith delivers us: as soone as we can get our hearts to [Page] trust upon God, the Crosse is gone: the Lord staied but till we would beleeve in him with all our hearts.

Now is this so? doth God stand so much upon our faith in affliction?Vse. How is it then, that wee doe not beleeve? Oh unbeliefe! unbeliefe is ever worse than the crosse it selfe.M [...]k 4.40. There is nothing the tempter would rather deceive us of, then our faith. Oh how is the heart of man turned away from true faith! there are a great number of us,1 Thes. 36. as it were [...]eprobates concerning the faith, we are of no judgement, wee are altogether blockish in this point of beleeving in God.

But in the second place, let this doctrine perswade with us, when wee feele impatiency, or any other perturbation rising in us, to check our selves,Luke 8.25. and say to [...]ur own soules, where is my faith now? and with the poore man in the Gospell, let us run to Christ with teares in our eyes, crying, and saying, I beleeve, Lord help my unbeliefe: and with the Disciples, let us still pray, Lord increase my faith. Yea thirdly,Luke 17.5. 1 [...] 16.13. Heb 2.5. 2 Thes. 1.11. since the Lord accounts so much of our faith, wee should strive after perfection even to get a strong faith, and to shew our selves unmoveable in affliction, and to this end wee should be much in the Apostles prayer, that God would so fulfill the Counsell of his owne will, that hee would be pleased to fulfill the work of our faith with power.

But some one may say, what is it in affliction to shew our faith,Quest. or what must we doe to approve our selves to God, that we doe beleeve?

He that would approve his faith in affliction must doe foure things:Answ. How we shew our faith in af [...]l [...]ction.

1. First, if he be conscious to himself of any evill that he hath too much favoured, hee must speedily repent, and give glory to God, and make his peace with God, Dan. 12.10.

2. Secondly, he must be sure he hold fast his assurance, so as he call not the love of God into question. For as the Lord will still owne his people in all their adversities, saying, they are his people: so must they still stick to this, the Lord is my God. This is to beleeve, to hold fast this assurance, whatsoever befall us, Zach 13. ult.

3. Thirdly, hee must be sure to lose no ground, either in the affections of godlinesse, or in the confession or profession of the truth. No affliction must abate his love to godlinesse, or the Word, or Gods children; nor hinder his free profession of the truth.

4. Fourthly, hee must commit his way to God, and rely himselfe, and all his a [...]tions upon God, putting his trust upon Gods promises and goodnesse, Psal. 37. Phil. 4.6.

But especially the praises of faith in affliction will be greatly enlarged, if we can adde these things following:

1. First, if wee can trust upon [...] [...]mmit ou [...] waies unto him ▪ resting upon his promise, though we see no meanes to accomplish it, Rom. 4.

2. If patience may have her perfect worke so as we could goe through afflictions with that firme unmoveablenesse that we would resist all perturbations, and that in all sorts of trials.

3. If we would beleeve, though God himselfe did seeme to withdraw, or to neglect us. This was the great faith of the woman of Canaan.

4. If we can hold out without hasting to use any ill meanes, or unlawfull courses to deliver our selves, Esay 28.16.

5. Fiftly, if wee can in affliction be wise to sobriety, resting contented, though God doe not discover the reason of his proceedings with us, Rom. 12.3.

6. Sixtly, if wee can preserve a tender sense of our owne vilenesse, being glad of smaller favours, rejoicing when God is pleased to give us but a little [Page] help, thankfully acknowledging any degree of succour, not seeking great things for our selves.

Quest.But might some one say, What should move us thus in affliction to rely upon God, and to approve our faith in him?

Answ.Seven things should perswade us to trust upon God in all adversity.

7 things should move us to relie upon God in affliction.1. First, Gods promise: Heb. 13.4. Psal. 50.15. Iob 34.23. Esay 30.18, 20. Psal. 94.12, 13, 14. Psal. 97.11. Psal. 125.3. Psal. 126.5, 6. and it is certaine, we may trust God upon those promises: For Gods words are pure, and sure words, and have been tryed in the fire seven times.

Mark 11.24. 1 Ioh. 5.14, 15. Psal. 91.15.2. Secondly, the liberty of asking what wee will of God. Wee have reason to beleeve in him, when wee are sure to have whatsoever wee aske of him.

3. The consideration of Gods unchangeable counsell and decree; wee are appointed unto all our afflictions, 1 Thes. 3.2, 3.

4. Fourthly, the example of all the worthies of God, as a cloud of witnesses, should perswade us with faith and patience to run the race of godlinesse set before us: For these all lived by faith, Heb. 12.1. Their afflictions were as great as ours, and they rested upon God and were not disappointed, therefore we should be followers of them, Heb. 6.12.

5. Fiftly, the speedinesse of our help and succour. For yet a little while, and he that shall come will come, and will not tarry, and therefore the just should live by faith, their tentations shall not last long.

6 Sixtly, our owne experience: Did we ever lose by resting upon God? Was he not a help in trouble ever ready to be found? Can wee say, that wee ever beleeved in God and were ashamed of it afterwards? Or can wee tell the time, that by our care wee could ever adde one cubit to our stature. Matth. 6. Rom. 9.33.

7 Seventhly, the recompence of reward proposed to them that will glorifie God by beleeving in him: He will be made marvellous in them that beleeve. 2 Thess. 1.11. A crowne of life is prepared for them, that by faith and patience prove their love to God, in enduring tentations. Iam. 1.12.

Lastly, in that the Lord stands so much upon faith in the time of tryall, it may serve for singular comfort unto us, if the Lord be pleased so to leade us through afflictions, that our faith hath proved unmoveable unto the end. This is in a manner all that God would have of us: certainly he is happy, in whom Christ may finde faith, when he comes to try him in the furnace of tribulation.

Thus of the effect of tentations, as is briefly propounded in these first words of the Verse: Now followes the amplification of it, and that first by comparison with gold.

More precious than gold.]

These words more precious then gold, may be referred eyther to the persons of Gods children tryed: or to affliction, by which they are tryed: or to faith, that was tryed.

1 For the first, it is most certaine, that Gods servants are most precious in his sight: He esteemes them more then all treasures: They are his portion and inheritance:Tit. 2.14. 1 Pet. 1.19. Deut. 7.6. He bought them at a high price, and accounts of them at a wonderfull high rate: They are his peculiar people, and his jewels; which should teach us in imitation of God to separate betweene the precious and the vile, accounting one that hath true grace,Mal. 3.17. Ier. 15.19. above a thousand carnall persons: and we should oppose the love of God and his account against all the scorns and oppositions of the world.1 Ioh. 3.1. Besides, it is an excellent comfort in affliction: for this great account God makes of us, may assure us, that he afflicts us not willingly, but with singular pitty. To conclude, hath God avouched us for [Page] his treasure, and peculiar people, and shall not we then avouch God to be our God, to keep his commandements, Deut. 26.15. and set a high price upon the holinesse he requires?

Now for the second: It is true also, that the very afflictions and tryals of 2 Gods servants are better than gold.Afflictions better then gold for divers respects. Moses thought they were better than the treasures of Egypt Heb. 11.26., and they are so in divers respects. 1. Because they take away our sinnes, which is all fruit Esay 27.9.. 2. In respect of the wonderfull joyes of God, which a Christian findes in affliction Rom. 5.3. 1 Thes. 1.5.. 3. Because they are notable meanes to weane us from the world, and fit us for heaven. 4. Because they worke unto us 2 Cor. 4 17. an eternall waight of glory, which all the treasures in the world would not purchase. All which should greatly hearten us in all wrongs and troubles, knowing that the Lord will cause all to work for the best Rom. 8 28 34, and in all these we shall be more then Conquerors. But I think chiefly it is to be referred to faith, and so it assures us, that grace is better than treasure, and faith is better than gold: and this will appeare better, if wee compare the nature, or the use, or the end of these.

For the first: The substance must needs be better than the shadow;Grace better than gold in divers respects. now gold is used, but to resemble and shadow out the worth of grace. Besides, riches are neither true, nor ours. Not true, for it is manifest, that opinion sets the price upon these outward treasures. Nor are they ours: for they will not goe with us. And for the use of these, there is a great disproportion: Grace may bring riches, but riches cannot bring grace, Iob 28.16. Prov. 24.4. Riches are but for the use, or ornament of the outward man; but faith and grace make the soule glorious, Psal. 45.10. Riches occasion much sinne, Esay 2.8.7. 1 Tim. 6.9. but faith purifieth the heart. Riches will not availe in the day of wrath, Prov. 11.4. Ezech. 7.19. & 28.13.19. Zeph. 3.18. but faith will finde a propitiation to still Gods displeasure, Rom. 3.25. Faith works a great deale of peace, and inward tranquility; but riches are like thornes, and to have much gold is to have much care, and all will still be vanity and vexation of spirit. And lastly, for the end of these it is apparant, that the end of faith is the salvation of our soules, 1 Pet. 1.9. but a rich man can hardly bee saved, and because of riches thousands of men lose their soules.

The Use may be either for instruction or consolation.

For instruction two waies:Vse. 1. First, this should raise our estimation of poore Christians that are rich in faith, Iam. 2.5. 2. Secondly, it should quicken us to the seeking of this precious faith aboue all treasures: Receive faith and not silver, and assurance above much fine gold, and when thou hast gotten assurance, keep that which God hath committed to thee.

And for consolation, how can it but be comfortable to all that are thus honoured of God to be trusted with this true treasure: God will be their gold, as he said, Iob 22.23, 24, 25. Oh happy are the men that find [...] the merchandise of faith! Let all poore Christians rejoyce, that they are thus exalted; and contrariwise, woe is unto the world because of faith: men seek gold, but who seeks faith? what shall it profit him to have an empty soule, and a full chest; to have goods, and not be good?

Yet before I passe from these words, wee may note some things that are implyed:

First, gold is precious: He granteth that, when he saith, faith is more precious. For these outward things are Gods creatures, and he retaineth his title 1 to them still: It is his gold, and his silver still; which may teach men to be carefull, how to dispose of these outward things. For they must give an account 2 of their stewardship even in these.Gold perisheth both actively and passively.

Secondly, gold is here said to perish, which is true, both actively and [Page] passively: Actively, it makes many a man to perish, and therefore it is called riches of iniquity, and is said to drowne men in perdition: and passively it perisheth, because it vanisheth, and will not continue; Riches have w [...]ngs, and either vanity will rust them, or violence take them away; and many times they are lost to the unexpressible griefe of the owner, Nabum 2.9, 10.

Object.But it seemes, Faith doth perish too, 1 Cor. 13.

Solut.It perisheth in respect of the act of it, but not in respect of the fruit of it: for so it endures for ever. And all this should teach us to have our conversation without covetousnesse, Heb. 13.4. and if riches increase, we should not set our hearts on them, Psal. 62.10. but rather lay up for our selves a good foundation by the mercifull communicating of them, 1 Tim. 6.17.

Though it be tryed in the fire.

Fire is sometimes taken properly, and so it may be referred to gold, and then the sense is, that faith is better than gold tryed in the fire: Fire is sometimes taken metaphorically; and so there is the fire of mortification, 1 Cor. 3.13. and the fire of renovation, Mat. 3.11. and the fire of tribulation, and the fire of condemnation, &c. It is the fire of tribulation which is meant here. Sometimes by this fire is meant any tribulation; and sometimes a speciall, fierce, and unresistible crosse is meant by it: and so I think the fiery triall, 1 Pet. 4.12. is to be taken, and so it may be understood here. It is sure, that God doth sometimes try his best servants with strange afflictions: yet here is comfort, that all this shall be for their good, which should teach us in the greatest troubles to live by faith, 1 Pet. 4.12, 13. and in lesser affliction [...] not to be moved, seeing wee have n [...]t resisted unto so high a degree of affliction as many of Gods deare servants have. Againe, wee may hence note, that Christians are not Stoicks, they have sense of their affli [...]tions: Crosses are fire, and fire wil be felt, no affliction for the present seemes joyous.

Thu [...] of the first way of amplification: the second followes, which is by the consideration of the event.

Might be found unto praise, and honor, and glory, in the revelation, or at the appearing of Iesus Christ.

For the sen [...]e of these words: The words praise and honor, and glory may be referred to God, and so it is true, [...]hat tryall of the faith of Christian [...] in their manifold tentations shall bring a great deale of glory and honor to God in the day of Christ.

But I rather choose to understand it of the Christian.

Some think the three words should note the three waies of exalting Christians; and so they should have praise in words, honor in gesture, and glory in deeds: but I think they are but severall words to expresse joyntly one and the same thing.

Before I come to the maine doctrine, here are divers things to be noted, which are implyed both concerning Honor, and the appearance of Christ.

Concerning Honor these thing [...] may be noted.

First, that faith and sincerity in this world for the most part want praise, and honor, and glory from men, and therefore he promiseth them, that howsoever it goe, yet in the day of Christ saith shall not want praise, &c. It is here no wonder to be made as a signe or wonder even in Israel, Esay 8. If men refraine from evill one beast or other will prey upon them, Esay 9 15. To be reviled with all man [...]r of evill sayings is [...]upposed by our Saviour, M [...]t 5.11. They that are after the flesh have done it, and ever will persecute those that are after the spirit, Gal. 4.29.

Secondly, it seemes the Lord taketh a power unto himselfe and his word, even to judge and determine the cases of Honor. It is a fond conceit that our [Page] great Gallants have, that they think that in defence of their Honor they are not bound to the word: but they are deceived;Note. and they doe well (perhaps) to shun the sentence of Scripture in the case of their monomachies or single fights; for it yeelds them but small comfort to embolden their great spirits. For these are the words of the holy Ghost, It is a mans honor to cease from strife, but every foole will be medling, Prov. 20.3.

Thirdly, perfect Honor will never be had till the day of Judgement, which 3 should the more confirme us in a contempt of the honor of this world: In this world they are many times praised, whom God abhorreth, and men say to the wicked, thou art righteous. It is an usuall thing, that they that forsake the law themselves, praise the wicked, Psal. 10.3. Prov. 24.24. Secondly, earthly honor is wonderfull deceitfull, many get it by ill meanes, and men may be praised by them that curse them in their hearts: and besides, earthly Honor will not abide, nor can man continue here to enjoy it long, Eccl. 8.10. Psal. 49. 13. neither will it content the mind of man if it be had, Eccles. 6.2. and for the most part it makes men sensuall, man in honor understands not, but they live and die many times as the beasts that perish, Psal. 49. ult.

Now concerning the revelation of Jesus Christ, we must know, that it is taken sometimes actively, and sometimes passively. Actively, and so for that work of Christ, by which hee reveales his Father and his will to his members, so Mat. 11.23. Gal. 1.12. Now passively, there is a threefold revelation of Christ: 1. In his flesh: 2. In his spirit: 3. In his glory. In his flesh: for so godlinesse is a great mysterie, in that God was revealed in the flesh, 1 Tim. 3.16. In the spirit, so Christ was revealed in Paul; in that by the spirit the grace of Christ was revealed in him, Gal. 1.16. Thirdly, Christ shall be revealed at the last day in his glory from heaven, and this revelation is meant here, as it is also 1 Cor. 1.7.2 Thes. 1.7.

The doctrines implyed are three:

1 First, that Christ shall come againe, and be revealed from heaven, and therefore woe to those mockers that walk after their lusts, and aske when his comming shall be.

2 Christ hid till his second comming in six respects.Secondly, that Christ is as it were hid till his second comming, and so he is in sixe respects.

1. First, in respect of the sense of our mortall eyes, the heavens like a curtaine hide him from us, Act. 1.

2. Secondly, in respect of the admirable glory of his person. For at that day his glory shall be revealed, which now is as it were hidden.

3. Thirdly, in respect of the estate of his members, our life is hid with Christ. He is not glorious in the outward glory of his members, Col. 3.3.

4. In respect of the manifestation of his love; he hath not shewed himselfe to wicked men, Ioh. 14.22. nor fully revealed himself to the faithfull; it doth not yet appeare what they shall be, 1 Ioh. 2.3.

5. Fiftly, in respect of the secrets he shall then break open: little doe we know, or heare of, what he will then discover, when hee shall break open the everlasting counsels of God, and discover the depths of Gods providence, and the deeds of all both good and bad, and the glory of the Elect, and the eternall misery of the damned.

6. Sixtly, in respect of the suddennesse of his comming, Luk. 17.30.

All which should make us the more to long for his appearing: for that shall be such a time as never was.

The third thing implyed is, that the thought of the day of Judgement is 3 a sure refuge to a Christian minde, when many other comforts for the present faile.

But the maine doctrine is, that faithfull and patient Christians shall have a [Page] great deale of praise, and honor, and glory in the day of Christ. Christ will be made marveilous in them, 2 Thes. 1.11. they shall shine as the stars of heaven, and as the sun in the firmament, Dan. 12. Mat. 13. they shall appeare in singular glory when Christ appeares, Col. 3.4.

Quest.But shall Christians have no glory till that day?

Answ.Yes: For first there is a naturall glory stamped upon their very persons, Col. 2. ult. Secondly, they are already vessels of glory in Gods decree, Rom. 9. Thirdly, true honor is restored them in the kingdome of gra [...]e: for God acknowledgeth them: so doe the Angels of God, and they have honorable priviledges, and such graces as will bring to glory. And lastly, God many times doth honor them with speciall Honor before men, Hest. 8.16. Psal. 64. 3. to the end. Act. 28.10.

The Uses follow.

Vses.And first, the consideration of this great praise, and honor, and glory in the revelation of Christ, should serve for instruction in divers respects: For it should quicken us to faith and good works, seeing our labour shall not be in vaine, 1 Cor. 15. ult. Men will say in that day, Oh blessed was he, or she, that beleeved. It may also perswade us to cheerfulnesse and patience under afflictions and the scornes of the world: we shall then have praise enough, what need we care for a little disgrace in the meane time? and shall we ever be ashamed of Christ and his truth, that will thus honor us at the last day? Finally, we may here learne of Christ how to esteem of tryed Christians, we should learn of him to praise them and honor them.

Secondly, this doctrine should wonderfully comfort Gods servants. How should they exult in the glory and honor they hope for? They shall then have so much honor, as the Kings of the earth would be glad to bring their honour in exchange for it. Think of it: If it were such a great glory to be honoured by earthly Kings, as it was done to Ioseph and Mordecai; what is it to be such whom God will honour? God gives more honour then Kings have, and therefore much more then they give: & Christians shall have this honour, not in the sight of a few men, but before all Nations of men & Angels: & this honour shall not be for a small while, but for ever. For the King of heavens mind will not change, nor shall the Elect die and lose their honor, or live and staine it. Besides, God will give fulnesse of gifts and grace to use this honor, which earthly Princes cannot give, and this honor shall be held without envy or opposition, and they shall have eternall possessions answerable to their Honor.

And thus of the 7. verse, and so of the fourth reason to confute the first objection.

Verse 8.

Whom yee have not seene and yet love him, in whom now though yee see him not, yet doe you beleeve, and rejoyce with joy unspeakable and glorious.

THis verse and the next containes an answer to a second objection, which might be made thus: Might some one say, I know not whether the former comforts belong unto me: I know not whether I be borne againe, &c.

To this the Apostle answers by giving two signes, by which men might try themselves. 1. The first is the love of Christ. 2. The second, the joyes of the holy Ghost. Concerning which, the meaning is, that whosoever loves Christ, whom he hath not seene, and hath felt those unspeakable and glorious joyes of the holy Ghost, hee is undoubtedly borne againe: But [Page] such are you; therefore you need not doubt your estate.

In generall we may then note,

1. First, that there are certain and infallible signs of a child of God: there 1 is such a way of tryall by signes.

2. Secondly, that the triall of our estate by effects wrought in us, is a safe and profitable way.

3. Thirdly, that though we see not all the signes, yet if we discerne any in sincerity, they are infallible, therefore the Apostle here propounds two of many.

Whom having not seene ye love.

Two things may here be observed: the one exprest, the other implied.

The doctrine exprest is, that the unfained love of Jesus Christ is in every one that is borne of God; and where it is, it is an infallible signe. He that loves Christ, it is certaine, that both God the Father, and Christ love him, Ioh. 14. 21. Eph. 6.23. and contrariwise, 1 Cor. 16.22.

The Use of this doctrine is threefold:

1. First, it should teach us to try our selves whether the love of Christ be in us or no: now that this may be distinctly discerned,Vses. wee must understand, that the love of Christ may be two waies considered, either as it is in the sparkle, or as it is in the flame. In some the true love of Christ is, as it is but in a small measure. Now others have the inflamed love of Christ.

First, there are 7. signes of the love of Christ wheresoever it is in truth,7. Signes of the love of Christ in the sparkle. though but weak.

1. First, we may know whether we love Christ by our estimation of him, if we doe truly love him, wee esteem him above all other persons and things in the world, Mat. 10 37 Phil. 3.9.

2 Secondly, we may know it by our constant desire after the meanes of communion with Christ: he loves not Christ, that loves not the meanes in which Christ makes his favour knowne to men:Cant. 1.1 doe we love the kisses of his mouth? that is, doe we affectionately desire the meanes, by which hee shews his love, even those sweet pledges of his love in his word.

3 Thirdly, we may know our love to Christ by our love to Christians that are his members: we love him that begat, if we love them that are begotten of him, 1 Iohn 5.1.

4 Fourthly, we may know it by beleeving in him, Iohn 16.27. For if we love him we put our trust in him, and relye upon him and his merits.

5. Fiftly, we may know it by our care to keep his commandements. For so he saith himselfe, He loveth me, that keepeth my commandements, Iohn 14.21. The love of Christ and the love of sinne cannot stand together.

6 Sixtly, we may know it by our griefe for his absence: if to misse Christ be the sorrow of our hearts, it is a signe we love him. Cant. 3.1.

7 Seventhly, we may know it by our willingnes to suffer for his sake, Ioh. 21.19 Thus Peter must one day prove that he loves Christ, by being willing to be caryed whither naturally hee would not, for the confirmation of the truth.

2 Now there are seaven signes also of the inflamed love of Christ:7. Signes of the l [...]ve [...]f Christ in the flame. For they that have such tender affection after Christ:

1 Doe sometimes feele the very passions of love, they are as it were sick of love, for the time overcome with the wonderfull affection they beare to Christ, Cant. 2.5. especially when they have felt great comfort in the meanes.

2. Their love is unquenchable and unresistible, it is strong as death, and much water cannot quench it, Cant. 8.6, 7.

3. They doe wonderfully, earnestly, and affectionately sometimes long [Page] after his second comming, greatly desiring to be dissolved and to be with Christ, 2 Tim. 4.8. Phil. 1.23.

4. Fourthly, they doe almost onely joy in Christ. God forbid I should rejoyce in any thing but the crosse of Christ, Gal. 6.14. They account all other things losse & dung in comparison of the excellent knowledg of Christ, Phil. 3.9.

5. Fiftly, they continually talk of him, they never linn, they have words at will, their tongue is as the pen of a ready writer, Psal. 45.1. They can easily praise him, and admire almost every thing in him. Cant. 5.9. to the end.

6. Sixtly, their inflamed love is shewne by a willingnesse with contentment to doe the meanest service to Christ, or his religion. This was a signe Mary loved much, that shee could even kisse the feet of Christ, and wash them with her teares, and wipe them with the haire of her head, Luke 7.44. to the end.

7. Seventhly, they are wonderfully incouraged with his praises, they are more fiered with his praises of them, or his acceptation of them in the word or prayer, then with the applause of the whole world besides, Cant. 4.16.

Coherence.

2. Secondly, if wee want the love of Christ, wee should use all meanes to get it. Now there are three things that would further us in getting this love.

What we must doe to get the love of Christ.1. To pray for it to God.

2. To acquaint our selves with the word of Christ. For that sets out his praises, his love to us, and the singular blessings he hath purchased for us.

3. To converse with Christians that doe tenderly love Christ, and abound in holy affections. Those daughters of Ierusalem, that wondered why the Church should make such adoe about Christ, when they had conversed with her a while, and heard her speak with such affection and admiration, they are turned, and will now goe seek Christ as well as shee, Cant. 5.9. to the end, and 6.1.

7. Things to be observed to keep our hearts in the love of Christ.3. Thirdly, such as have felt this love of Christ, should be carefull to keep it; now there are seven things to be observed, if wee would preserve the love of Christ in our hearts.

1. First, we must establish our assurance of both our loves to Christ, and his love to us: we must labour our owne edification in the faith, if wee would keep our selves in the love of God, Iud. 20.

2. Secondly, if we would preserve this love, we must keepe uprightnesse. For if we relapse to the love of sin, the love of Christ will decay in us.

3. Thirdly, we must keep our selves out of the company of such, as might intice us from the love of Christ, namely, out of the company of Idolaters, and all profane persons.

4. Fourthly, we must take heed of worldlinesse: for the love of God, and the love of the world will not stand together. The cares of this life will be a snare and bait to draw us away.

5. Fiftly, we must take heed of security after feelings. For if the Church be so sleepie after communion with Christ, that when he comes again she will be slumbring, and not rise when he calls; Christ will be gone and not answer, no though afterwards she call, Cant. 5.2, 6, 7.

6. Sixtly, we must walke in the steps of the flock, and feed our kids neere the tents of the shepheards; we must converse with holy Christians, and keepe our selves under the powerfull instructions of profitable Ministers, Cant. 1.7. &c.

7. Seventhly, wee must be much in the preparation for the second comming of Christ. To be much in thinking of or praying for the comming of Christ will preserve us from declination in our affection to Christ, Iud. 20, 21.

[Page]The doctrine implyed in these words is, that when we shall come to heaven, and shall see Christ face to face, we shall love him, and admire him wonderfully. For the Apostle takes it for granted, that it is no hard thing to love Christ, if we once saw him.

And thus of the first signe.

The second signe is the joy of the holy Ghost expressed in these words:

In whom, though you see him not, yet beleeving ye rejoyce with joy unspeakable and glorious.

There are six kind of joyes.

1. Some are unnaturall, such is the joy of those mentioned,Sixe kinds of joy. Iob 3.22. that are glad at heart to find the grave.

2. Some are naturall, such are the joyes Solomon commends, Eccles. 8.15. & Prov. 15.13.

3. Some are sensuall, such are the joyes Epicures conceive in the pleasures and sports of this life, Eccles. 11.9. Iob 21.12.

4. Some are fantasticall, when men rejoyce upon meere conceits and fancies without any ground. For as in some diseases there are abundance of sorrowes without cause, so are there also joyes without reason in divers.

5. Some are diabolicall, and there are three sorts of devilish joyes.3 Kinds of devilish joy.

1. The first is to joy in sinne.

2. The second is to joy in the misery of Gods people, Ezech. 25.6.

3. The third is the joy we call illusion, when Sathan to feed the security of men doth tickle their hearts with a great deale of joy and ravishing of the heart.

6. Lastly, some joyes are spirituall joyes: and these are either

1. Temporary: or

2. Eternall.

Temporary joyes are those, which wicked men may feele in the hearing the word, Mat. 13.

Eternall joyes are such, as onely the Elect feele; I call these Eternall, not because they are felt without interruption for ever, but because they are so now in the hearts of Gods children, that they shall never either totally or finally be lost, but shall be felt againe.

Now there are two sorts of this joy in Gods elect. The one is a duty, the other is a signe: the one man brings to Gods service, the other God gives as a token of his acceptance of mans service.

The joyes given of God are here meant, these are here called unspeakable and glorious.

But how may we discern these joyes of the holy Ghost from all the other sorts, especially the temporary joyes and illusions of Sathan?Quest.

The true joy in the holy Ghost may be known by these marks.Answ. How the joyes of the holy Ghost may be discerned from all other joyes. 8. Signes.

1. It is given of God in the due use of some ordinance of God, the soule being retired into Gods presence; especially these joyes are felt in prayer, this joy is drawne out of the wells of salvation.

2. It usually follows humiliation for sin, Esay 6.2, 3. Ioh. 16.20, 22.

3. It may be felt in adversity, as well as prosperity, Hab. 3.17, 18. Rom. 5.3. Phil. 2.17.

4. It is accompanyed with righteousnesse. It can never be felt of any, in whom the love of any sin raignes, Rom. 14.17.

5. It ratifies the written promises, and doth assure nothing but what the word assures, Eph. 1.14.

6. It is kindled upon the sense of Gods favour, it followes here bele [...]ving.

7. It is unspeakable and glorious above all carnall or earthly joyes: it doth ravish the heart, as if a man were already in heaven.

[Page]8. Lastly, it may be knowne by the effects: For

1. It will make a man more humble, and apt to acknowledge his owne vilenesse and unworthinesse.

2. It will make a man lesse censorious of others, and with more compassion to tender the wants and sorrowes of others.

3. It will marre the taste of carnall joyes: it causeth us to find lesse rellish in the taste of earthly delights.

4. It breeds a great love of God and godliness, and quickens to diligence in well-doing.

Whereas the joyes, that are illusions, or temporary joyes, will make men more proud and carelesse, and contemptuous, and more negligent in the use of the meanes, and the care to doe good.

Quest.But are these joyes felt of every Christian?

Answ. Whether the j [...]yes [...]f the holy Ghost be f [...]lt of every Christian. The defects in the joy of the temporary faith.Distinguish of Christians, and of feeling, and of joyes.

1 Some are Hypocrites, and so have not any power of godliness at all, but onely a shew.

2 Some have temporary grace onely: these have joy, but not such as will abide the tryall: For,

1 These joyes are not accompanyed with humiliation for sinne, or not for all sinne.

2 They arise not from any grounds of particular assurance.

3 They are not felt in the time of temptation.

3 Some Christians are alwayes diseased with some spirituall malady, and that many times till death, as with passion, or with strange effects of melancholy: these may possibly dye without any evident comfort.

Some fall after calling, into some grosse sinne for a time, and these may so lose the joy of their salvation, as they may never recover it till their very end.

Againe, distinguish about feeling.

1 Some have those joyes, but observe them not, eyther through ignorance of the doctrine of the joy of the holy Ghost, or through neglect.

2 Some haue this joy and observe it, and are affected & established with it for the time, but presently eyther forget it, or suspect it.

Lastly, this joy in the holy Ghost in some is an habituall gladnesse of heart, which constantly after assurance is found in them, though they feele not the passions of joy: but in others there is felt at sometimes the vehement passions of joy, but not the constant gladnesse. Now eyther may be the true joy of the holy Ghost, if it agree to the former signes.

Quest.But what should wee doe to get the joyes of God?

Answ. Wh [...]t we must doe to ge [...] the joyes of God.1 Thou must be in the generall Gods servant, and devote thy selfe to holinesse, else thou canst never feele them. Esay 65.13.

2 Thou must voluntarily seeke godly sorrow for thy sins: for these joyes are promised to, and most felt by such as mourne for sin, Psal. 126.2, 3, 5, 6. Esay 61.3. Prov. 14.10. Mat. 5.5.

3. Thou must labour after the affections of godlinesse: till thou come to love Christ and the Word, and holy exercises, thou canst not get the joy in the holy Ghost: if we did once love to be Gods servants, the Lord would refresh us with the joyes of his presence,Quest. Esay 56.6, 7.

Answ. What we must doe to pr [...]se [...]e the joyes of the holy Ghost more constantly.But what should we doe to preserve the joyes of God, that'wee might more constantly rejoyce in the holy Ghost?

Observe these rules.

1. Thou must get a meeke spirit. For passion and pride hinder the refreshings of God wonderfully, Esay 29.19.

2. Preserve uprightnesse: the upright shall have an harvest of joy: But if [Page] thou nourish the love of any sinne, it is impossible to keep the joyes of God, Psal. 96.11. Prov. 29.6. & 12.20.

3. Lose not Gods presence, but set him in thy sight, and walk before him, There is fulnesse of joy at his right hand, Psal, 16.11.

4. Be much in well-doing: For that will make our joy abound, Col. 1. 9, 10, 11.

5. Hang upon the brests of the Churches consolation and sincerity, Esay 66.11.

6. Take heed of much carnall, or outward reioycing. For the immoderate liking of earthly things hardens the heart in the things of God.

Hence wee may briefly note the causes, why many professors have no more ioy.

1. Some neglect the meanes.

2. Others are mastered by strong affections, as Envy, or Passions, &c.

3. Others have neglected mortification.

4. In many their very unprofitablenesse is the cause.

5. In some, the love of some secret sinne blasts all grace and joy.

Thus of the 8. verse.

Verse 9.

Receiving the end of your faith, the salvation of your soules.

THis Verse is a ratification of the former, in which the Apostle labours to assure salvation to all such as have the former signes. 1. The matter assured is the salvation of our soules. 2. The certainty of the assurance is in the word receiving, which imports, it is as sure, as if we had received it already. 3. The instrumentall cause is faith: for salvation is the end of faith.

Receiving. If this word be marked in it selfe, and the coherence, foure things arise to be observed.

1. First, that wee should receive the graces and blessings of God with much joy and love of Christ, who is the foundation of the merit of all. This I note from the coherence with the former Verse.

2. Secondly, we are seldome glad at heart, longer then we are receiving some blessing, or promises from God: Note, that he joyns this word to the joyes of the holy Ghost in the end of the former Verse.

3. Thirdly, that salvation is received even in this life: received I say, 1. In the promises of it. 2. In the graces, which begin eternall life in this life. 3. In the certainty of the assurance of it.

4. The word in the Originall signifies to carry back againe, or to fetch out of the field: which imports, we cannot get salvation, nor any promises, or graces that concerne it, but we must fight for it; there will be some bicketing before it can be carried away out of the field.

Of your faith. Faith is here expresly made the instrument of our salvation. This is a principle, and should be unmoveable in the heart of every Christian, that without faith our religion is to no end. For wee cannot be saved without it: which should teach us both to seek this faith, and to account of it as most precious, and to this end to make sure that our faith be right: wee cannot be too oft urged hereunto: I will instance but in foure signes of a true perswasion. For I take it for granted, that the most of us say, we are perswaded God loves us, and Christ died for us. Now wee may try whether this perswasion be right foure waies.

1. First, if it will endure the tryall of manifold tentations, 4 Signes of a true perswasion of our salvation. as the coherence shews a true perswasion will. If it will support us in adversity of all sorts in some measure, especially if it will fence us against the scornes and oppositions [Page] of the world: this will prove it to be a true perswasion.

2. Secondly, if it be such a faith as will beleeve all that is written, Act. 24.14. so far as it sees it to be the will of God, though it be against reason, or affection, or profit, or the opinion of any other.

3. Thirdly, if it have the seale of the spirit. For hee that truely beleeveth, hath a witnesse in himselfe, even the witnesse of the spirit of adoption, testifying by unspeakable joyes the assurance of Gods love, Eph. 1.14. 1 Ioh. 5.10.

4. Fourthly, if it be accompanied with a sincere life, and love of all that truely feare God for the image of God in them. True faith will shew it selfe by this love, Gal. 5.6.

The end of your faith. The word here rendred the end, doth further signifie a reward, or wages which is given at the end: and so these things may be observed:

1. First, that in the end the Lord will take account of the use of all gifts, or graces in men.

2. Secondly, that unlesse we hold out to the end, we can never have reward.

3. Thirdly, that true faith will hold out to the end, if it be true, it will abide.

4. Fourthly, Faith it selfe will once have an end, and therein love excels faith, because that will never end.

5. But the last and chiefest point is, that it will be a glorious time, when the end comes, that God disposeth the rewards of beleeving: which may serve for foure uses.

Vses.1. First, it may comfort Gods afflicted servants. For the expectation of the poore shall not perish for ever, Psal. 9.18. and God will certainly give an end and expectation, Ier. 29.11. And have we not seene the end of the Lord in many things in our temporall troubles, and can we doubt him for our last end? why should any feare death? Is it not the time of receiving wages? No hireling is afraid of the time of receiving his wages.

2. Secondly, it should teach us therefore to wait upon God, and possesse our soules with patience, holding fast our confidence of assurance. For the end shall come, and it will not be long before it shall be.

3. Thirdly, for information: we may hence note one excellent pledge of Gods love and goodnesse; he is not bound to give us any wages till the end, yet see his mercy, he doth recompence us every day.

4. Fourthly, woe unto wicked men, their end is shame and confusion, even the fruit of all their evill waies, or as the Apostle saith, their end is damnation, Phil. 3.18.

The salvation of your soules.

What the soule is.The soule is a spirituall substance within us, by which we resemble God; it can subsist of it selfe, it hath neither matter nor end: it was created of God of nothing, and united to the body, that God might be rightly knowne and worshipped.

The soule is a kind of picture of God within us, that can live, though the body were not: when I say it is void of matter, I meane it is not made of any other thing as our bodies be: there is no metall, as I may say, of which it may consist, and it is such a divine creature, as it cannot die as the body doth, and it was of purpose put into the body, that so amongst the visible creatures God might be known and worshipped. For if we had not a soule within us, we could never attaine to any knowledge of God, more than the bruit beasts: For God cannot be knowne by bodily senses. Now for the union how the body and soule are knit one to another I cannot expresse it.

Salvation notes especially that estate of excellency and glory, which the [Page] faithfull have in another world, though properly the word notes but onely what we are delivered and saved from in heaven.

This salvation excludes all misery, and includes all happinesse. All misery may be referred to foure heads. 1. Sinne. 2. Infirmities. 3. Adversaries. And 4. Death: none of these shall be in heaven. All happinesse likewise may be referred to foure heads. 1. Perfection of nature. 2. Communion with the blessed, viz. God, Christ, Angels, and just men. 3. And a glorious inheritance in the heaven of the blessed. And 4. Immortality: all these shall be enjoyed in that other world.

Now though the soule be taken synecdochically for the soule and body, yet the salvation of the soule is principall, and more glorious.

The use may be threefold:Vses.

1. For information.

2. For instruction.

3. For reproofe.

1. There are three things we may be informed in from the consideration of the salvation of the soules of the faithfull.

1. First, that godly men are in a wonderfull happy case, whatsoever their outward estate be, because their soules shall be saved: there are springs of joy in the very hope of this immortall happinesse: this salvation is so great a mercy, as we may truely say, his reward is with him.

2. Secondly, that there is a matchlesse love in God to man, not onely in that he provides such an estate, but first that he doth it freely without all respects of merit, Tit. 3.4. and secondly, because he sends up and downe the world to offer this salvation. From hence ariseth the Phrase, my salvation is gone forth.

3. Thirdly, that faith is wonderfull precious, that brings us such a salvation.

2. Further for the second, there are divers instructions may be deduced from this doctrine: as

1. First, it should teach us to deny ungodlinesse and worldly lusts, Tit. 2.12. the very thought of going to heaven should extinguish the desire of sinning.

2. Secondly, we would make God all our trust, and our expectation, Psal. 62.5. We should resolve to rest upon God: For none else either will, or can doe so much for us as he can. Hee is well said to be the hope of Israel, none have so great hopes as the faithfull.

3. Thirdly, we should labour for the assurance of salvation, and lay hold upon it, striving to get evidence for it. Heaven should suffer violence, seeing it may be had, we should never be quiet till we can get it.

4. Fourthly and lastly, such as have attained some assurance of their salvation, should looke to foure things.Such as have t [...]e assurance of salvation should look to foure things.

1. First, they should strive for large affections, to expresse the sense of so great salvation. It is such an incomparable benefit, as wee should be alwaies praising, &c.

2. Secondly, it should quicken them to good works: the remembrance that we shall be saved, should be like a fire within us to inflame us to all possible care to please God, and to be fruitfull in all well-doing. Salvation should be as a burning lamp within us: a Christian should never be without fire in his heart, in respe [...]t of his care to maintaine good works.

3. Thirdly, shall wee not be content with any condition in this world, seeing wee are so well-provided for in a better? what should trouble us, if we can remember that after a short time our soules must be saved?

4. Fourthly, shall we be so glorious in heaven? why then our conversation should be in heaven: we should be alwaies thinking of heaven: our mindes should run upon it.

[Page]3. Now as this doctrine may informe and teach, so it may reprove whole troops of carnall Christians, that never labour after this glorious estate, that scarce ever aske, what they should doe to be saved, but sleepe it out in a Lethargie, and never aske after, nor remember their latter end.

Thus of the 9. Verse, and so of the confirmation by prolepsis, or the answer of their objections.

Verse 10.

Of which salvation the Prophets searched and inquired diligently, which prophesied of the grace that should come unto you.

THe consolation propounded, verses 3, 4, 5. is confirmed, first by Prolepsis, or the answering of Objections, verses 6, 7, 8, 9. secondly, by testimony of worthy and holy men, verses 10, 11, 12.

So that these words make good the consolation of Christians, by setting before us, what witnesse holy men of old have given of our happinesse, that live now under the Gospell. In the words five things are particularly to be noted.

1. First, who testifie, or who are Gods witnesses; and these are described, 1. first, more generally, and so they were Prophets. 2. secondly, more specially, and so they were those Prophets that were appointed of God to prophesie of the gracious priviledges should come unto us Christians.

2. Secondly, their adjunct paines and endeavors to furnish themselves in the knowledge of those things that concerne us, They searched and inquired diligently.

3. Thirdly, the question they studied, or unto which they testifie: In generall, it was of salvation, ver. 10. In speciall, it was of the manner and time of the grace foretold.

4. Fourthly, the occasion that fiered them to this earnest desire after this knowledge, and that was the inspiration of the holy Ghost, driving them to foretell of the passion of Christ, and glories that should follow. Now they rightly conjectured, that this glory did import some excellent estate of the Church then, and that they would faine have knowne.

5. Fiftly, the successe, and that was they were answered by revelation; which answer is set downe, verse 12.

Prophets.]

God hath revealed his will three waies.

1. First, by the light of nature, imprinting in man certaine common notions, or small sparkles of divine light.

2. Secondly, by the booke of the creatures; by these he did blow, and nourish, and more kindle the sparkles infused by nature.

3. Thirdly, when both these proved insufficient by mans sin, God revealed himselfe by his word ▪ but after divers manners, Heb. 1.1.

Sometimes by dreames, when men were asleep.

Sometimes by Visions, when men were awake.

Sometimes by types and resemblances.

Sometimes by Christ the Son of God; and so sometimes in the likenesse of a man, and in the last age of the world in a true humane nature.

Sometimes by Angels.

But most usually by the ministery of man. Now the men imployed to reveale Gods will, were called either

Extraordinarily, as Prophets and Apostles: or

Ordinarily, as the Priests and Levites under the Law, or the Ministers now under the Gospell.

[Page]So that we now see, who these Prophets were.

It is true, that the word Prophet or Prophesie is diversly taken: Sometimes more generally for any, that foretell things to come: so every Preacher is a Prophet, and to preach is to prophesie, 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration, or speciall revelation: these were called in old time SEERS. Those students in the ancient Colledges, that were of speciall gifts, and more hopefull, were called Prophets, not that they did all prophesie, but because the Spirit did use to fall upon such men. Those called children of the Prophets were yonger students, that attended upon, and were directed by those grave and more ancient Divines. Through the abuse of the succeeding time, those that were taken out of these Colledges to serve Princes, though many times they were men most ambitious and covetous, yet were called still Prophets.

But the Prophets here meant were onely those holy men, that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church, and kingdome of Jesus Christ.

Now in that the Lord refers us to the testimony of the Prophets, it may serve for divers uses.

1. First, it shewes the excellency of Theologie, Vses. or the truth according to godlinesse, in that it is penned and confirmed by such admirable instruments.

2. Secondly, it shews, that in matters of religion men must have recourse to the testimony of the Prophets: their writings are the true touchstone a [...]d square. And so in matters of consolation, if the Prophets speak comfortably to our hearts, it matters not what all the world besides saies, or thinks of us: sure it is that Christ came not to destroy either Law or Prophets, and therefore by them we shall be tryed whether we will or no.

3. It should quicken us to study the writings of the Prophets: wee cannot receive their persons now into our houses, nor build tombs for them; but wee may receive their writings into our hearts, and it will be made good, that hee that receiveth the writings of one of these Prophets in the name of a Prophet, shall have a Prophets reward. In the meane time wee have a sure woid, t [...] which we may doe well to trust without all wavering.

Which prophesied of the grace that should come unto you.

By grace to come, he meanes those excellent priviledges, that God of his free grace would bestow upon the Christian Churches, more than upon any Churches before.

The Prophets then did foretell of certain great prerogatives, with which we Christians should be honoured.

But what were those priviledges in particular?

There are an eleven prerogatives of the Christian Church,Quest. Answ. [...] Christ [...]n Church. wherein God hath dealt wonderfully graciously with us.

1. The exhibiting of Christ in the flesh.

2. The freed [...]me from the bondage of the ceremoniall law. Gal. 4.1,2.2.

[...]. The admission of the Gentiles to be copartners with the Jewes, Eph. 2. & 3.2. to 7.

4. The multitude of beleevers in comparison of former ages, Esay 54. 1,2,3.

5. The more evident vision or manifestation of Gods speciall favour and k [...]dnes [...]e in Christ Jesus, testified more fully both by the word and spirit. The Lord i [...] now fond over the Christian Churches, and doth more famil [...]rly reveale his love n [...]w, Eph. 2.7.

6. The m [...]re evident clearing of our release from the morall law, in respest of the rigorous perfection of it, we are not now under the law, but under [Page]grace, so that if sinne have not dominion in us, our obedience will be accepted, Rom. 6.14.

7. A large extent in the proclamation of pardon, and forgivenesse of sins; so as now any man may get a pardon, that will seek it out in the name of Christ, Act. 10.43.

8. The powring out of the holy Ghost, and that either extraordinarily, as in the primitive Church, or in the measure of ordinary gifts, as in utterance, knowledge, &c. 1 Cor. 1.4, 5, 6.

9. The eminencie of holy life, and that in the meaner sort of Christians as well as the greater: This is onely true of a remnant that are of the election of grace; and so for the power of practice, that never age saw it more lively, than it is now in many of all conditions that truely feare God, Esay 35.8.

10. Abundance of outward blessings: This God hath promised, Esay 60.15,17. and performed in severall states of the Church in divers ages.

11. Lastly, the more manifest revelation of the doctrine of heaven, and eternall life; immortality being brought to light by the Gospell, so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies.

Vses.Now since the holy Ghost hath made us to know, that these are times of such excellent graces; it may instruct us diversly. For in some things it may order us toward our selves, and in some things toward others.

There are foure things we may learne for our selves.

1 First, let us take heed, lest any man faile of the grace of God. For wofull experience shews, that many thousands even in this light are as destitute of this grace,That we may not faile of the grac [...] of G [...]d, w [...] must [...] [...]oure things. as ever Jew or Gentiles were. Now that we may not faile of the grace of God, we must doe foure things.

1. We must be subject to the Gospell. For the Gospell is called the Gospell of the grace of God.

2. We must take heed of resisting, grieving, and despighting of the spirit of grace.

3. We must take heed we doe not frustrate the grace of God, Gal. 2.21. and so men doe,

1. By seeking justification in their own works.

2. By neglecting it, when it is offered by the word and spirit of God.

3. By turning the grace of God into wantonnesse, as they doe, that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne.

4. We must goe to the throne of grace, and beg grace of God with all importunity, giving him no rest, till he heare and shew mercy, Heb. 4. ult.

2 Secondly, the consideration of these times of the speciall and plentifull grace of God offered in the Gospell, should teach us not onely to get knowledge and grace, but to abound in these. For now is the time, when God is willing to make all grace to abound, that wee might abound unto every good worke, 2 Cor. 9.8. and we might all of us know the Lord from the least of us to the greatest, Ier. 31.33.

3 Thirdly, since the Prophets testifie of this grace, it should teach us to try our gifts and graces by the writings of the Prophets: for so we may know, whether it be the true grace of God or no.

4 Fourthly, we should labour to walk worthy of this grace that is come unto us, and that we cannot doe unlesse we doe foure things.

1. That wee be exceeding thankfull, and set out the glory and praise of Gods grace.

2. That we abound with peace and joy in beleeving.

3. That we be fruitfull in good works.

[Page]4. That we stand in the grace received, and not fall from our sted [...], nor receive Gods grace in vaine, Rom. 15.8,9,10,13. Col. 1.9,10.2 Pet. 3.18. Gal. 5.1. 2 Cor. 6.1.

Now concerning our respect of others.

1. First, Ministers should be encouraged to endure any thing, since they have so honorable a function, as to dispense the Gospell of the grace of Iesus Christ, Act. 20.24.

2. Secondly, the people should esteeme worthy of all honor, such eminent persons, and Christians, upon whom we see this grace of God prophesied to come: yea such as abound in knowledge and p [...]ety of life, wee should wonderfully honor, as being the persons the prophesie ran of.

3. Lastly, this should be our great desire, and prayer for others, that the grace of our Lord Jesus Christ might be with them.

They inquired and searched diligently.]

Two things are here affirmed of the Prophets: 1. First, that they searched and inquired: 2. Secondly, that they did it with great diligence and paines.

Where did the Prophets search and inquire?

1. First, they inquired of God by prayer.1Quest. Answ.

2. Secondly, they inquired and searched in the writings of the first Prophets, Iacob, Moses, Samuel, David, &c.

3. Thirdly, they searched and inquired by meditation, studying their own prophesies, into which they were carryed by the Spirit of God, that they might see whether they could find out this glorious salvation, especially for the time and manner of it.

The Use is for wonderfull great reproofe of thousands amongst us,The Vse. that neglect so great salvation: did the Prophets search and inquire, and can it be safe for us to be secure?

What should be the reason that multitudes of men have so little mind to inquire about their salvation?Quest. 2.

1. Men are diseased after an unexpressible maner with a spirituall Lethargie, when there ariseth any thought of the kingdome of God.Answ.

2. Salvation is far off: and unlesse the Lord by the spirit of wisdome and revelation inlighten the eyes of mens minds, they cannot discerne the glory of it, or the need of it, Eph. 1.18,19. men onely see things that are neerer, so purblind we are.

3. The most men are drowned and distracted with the cares and pleasures of this life.

4. Lastly, this comes to passe by the effectuall working of Sathan, who daily and mightily labours to hide the Gospell from mens souls, and to hinder the care of a better life. This is his every dayes work.

But for hereafter let us all be admonished by this example of the Prophets, to devote our selves to the study of salvation: especially

1. To seek the grant of it from God.

2. To seek the evidence of it in the word of God.

3. To seek the signs of it in our own hearts.

4. To seek a way that leadeth thither in our practice and conversation.

Now whereas it is said, the Prophets searched and inquired diligently, that should also fire us, and still stir us up not onely to study and inquire, but to doe it diligently also. Now to inquire and search about salvation diligently imports five things.

1. First, that we should refuse no paines, or labour, or care to attaine it.

2. Secondly, that we should doe it daily and constantly. Hee that is in a journey doth not thinke it enough to aske his way the first day. Oh Lord, [Page] how are wee guilty in thy sight, that inquire so seldome for the way to heaven!

3. Thirdly, that we should practice the directions which are given us out of the wnrd: Else to inquire a way of God, and not to follow it, is greatly to provoke God, Ezek. 14.3,4. Ier. 42.2,3. &c.

4. Fourthly, that we should seek affectionately, as David saith, with our whole hearts, Psal. 119.2. as they did, that asked their way, and went weeping as they went with their faces thitherward, Ier. 50.4,5.

5. Lastly, that we should seek help from all the ordinances of God, labouring to further our salvation by all meanes both publike and private.

Thus of the second part. The third is the subject matter, which in generall is salvation, and in particular the time, and manner of the time.

Of which salvation.]

By salvation may be meant all that, which befalleth Christians after the time of their calling. For as true grace is the beginning of it, and perfect glory the full consummation of it; so all the meanes that work either, are comprehended under this name: yea the very sufferings of the godly are a part of their salvation, because they worke unto them an eternall weight of glory: yea so should all the godly be disposed, as they should make salvation the end of all their actions; we should doe nothing, which should not some way tend to further our salvation.

Three things may be here noted.

1 First, that the doctrine of salvation of Gods people is a subject able to fill the contemplation of the divinest and wisest men: The Prophets have a subject able to fill them; yea more than they are able to conceive of to the full: which may serve for two uses: First, for humiliation, that we should be so barren-hearted, and able to conceive so little of so divine a subject, seeing the Prophets are so taken up with continuall study and care about it. Secondly, for singular consolation to the godly. For by this it appeareth, that they have an admirable portion, in that such worthy men so much admire it.

2 Secondly, that as any have more grace, so they are more heartily affected with the estimation and desire after the salvation of Gods elect. The Prophets foresaw the rising of many great Kings and Monarchs, that should afterwards in severall successions enjoy a marvellous glory in this world; yet they leave looking and wondring at them, and are now taken up with the consideration of the glory of the abiect Gentiles, as finding more perfection in their calling into the kingdome of Christ, then they could behold in the greatest Princes of the earth. Certain'y so long as we can admire any thing more than the grace of God to his people, our hearts are void of grace.

3 Thirdly, that when we goe about any thing that concerns salvation, especially our own salvation, we should here learn of the Prophets to doe it with all diligence.

There are three sorts of men Sathan doth in the Church bewitch. 1. The first are they that will take no paines at all, nor trouble themselves to study about their religion, and what belongs to their soules. 2. The second are they, that though they will take some paines, and study diligently, yet it is in bystudies, as matters of controversie, or the generall knowledge of religion, or matter that may fit them for discourse, or the like. 3. Now a third sort there are, that will not be drawn aside from the needfullest studies, as are repentance, assurance, order of life, &c. but their fault is, that they study not these diligently. For they soone give over, and finish not their works either of mortification, or sanctification, or illumination, or preparation for salvation.

And thus much of the 10. Verse.

[Page]

Verse 11.

Searching when or what manner of time, the Spirit which testified of Christ which was in them, &c.

THe particular subiect of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST.

Foure sorts of men have inquired about times, and the manner of times.Foure sorts of men inquire about times. For there is the observation, 1. of the curious, 2. of the weak, 3. of the superstitious, 4. of the wise.

1 Curious men search into times prohibited, and restrained from them: They inquire what God did before he made the world, and in what yeare and day Christ shall come to Iudgement, with such like.

2 The weake Christian many times is too busie about time, as in his distresse his thoughts runne about the time of his deliverance, and with impatience he asks, How long? when hee ought not to limit God, but live by faith, and leave the time unto God.

3 The superstitious are imployed in observing time; such were the Galathians, of whom Paul was afraid. This was their humour▪ they did observe dayes and times not commanded of God, but prescribed, and kept afoot by the inventions of men.

4 Now in the last place, the wise observe time, and thus they observe time necessarily, or arbitrarily. Necessarily they observe the seasons and opportunities of Gods grace, and so not to observe time is a great offence. Ier. 8.7. Luke 9. Mat. 16.3. Arbitrary, they enquire after time, as the circumstance of some great things, wherein there appeareth some glory of God, and good to the soule. Thus the Prophets here enquire about the time of Gods manifestation of the great grace he promised to the Church.

Three things may be noted out of these words.

1 That the times and seasons of all things are known unto God: else the Prophets would not have searched, but that it was a received principle that all the times of all things are set and knowne to God.

2 That the Lord is many times loth to discover the precise time of his mercy: as for a long time he would not let it be known when Christ should come, so it was ab [...]ut the calling of the Gentiles, and so it is about the time of our going to heaven. For if it should be farre off, men would grow the more impatient with their present condition, and by this meanes God tries the faith, and patience, and obedience of his people: and thus are blessings more admired and welcome when they doe come; and by works of preparation the happinesse of the Elect is greatly furthered.

But is it not uncomfortable to be ignorant of the time when God will shew his mercy?

It is not: for

1 The time is infallibly set by God.

2 The Lord hath chosen and appointed the fittest time.

3 The Lord is precise in keeping his time.

3 The third Observation is, that when the circumstance of time is not of absolute necessitie for our good to be knowne, we must be sober and temperate, and enquire with all humilitie: we may learne this of the Prophets about salvation it selfe, they are said to enquire diligently; but about the time, it is barely said, they searched.

Thus of the third thing.

4 The fourth thing is the Occasion; which was an inspiration of the holy Ghost, which testified of Christs sufferings, and strange glories should follow [Page] after. So that the efficient cause of the inspiration was the holy Ghost, which was in them: The finall cause was to testifie or beare witnesse: The subject matter of this inspiration was twofold. 1 Of the sufferings of Christ. 2 Of the glories should follow.

The Spirit that was in them.

Note that he saith not the Spirit of God, but the Spirit of Christ: so the holy Ghost is called the Spirit of the Sonne, Gal. 4.6. He may be called the Spirit of Christ, because he is given by Christ, and because he is given to the members of Christ, and because he should be especially manifested in the times under Christ, and because it did especially reveale Christ, and chiefly because it was essentially ioyned unto Christ, and did proceed of Him and the Father from all eternitie.

Now for the use hereof. Here is both Information and Consolation. We may be informed here, that the doctrine of the Trinitie was not unknowne in the Church of the Jewes, in that we see, that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say, they had not heard, whether there were a holy Ghost or no; It is to be understood of the extraordinary gifts of the holy Ghost, which at the time of the conversion of many did fall upon them, and not of the nature of the holy Ghost. This doctrine also may comfort us greatly: for whereas it it the office of the holy Ghost to mortifie the deeds of the flesh, to lead us into all truth, to be a comforter, to beare witnesse unto our spirits, to help us when we know not how to pray as we ought, &c. This doctrine (I say) may greatly incourageus to beg the holy Ghost, and to beleeve our help therein, seeing hee is sent of Christ; and is at his disposing that dyed for us, and gave himselfe for us: how shall he not then give us his holy Spirit also, if we aske it of him?

Further, hence we may note, that the Spirit of God is the onely immediate fountaine and originall of all Prophesies concerning times and things to come. The Oracles of the Gentiles were but eyther delusions under ambiguous sentences, or but coniectures; or else when they did foretell aright, they were permitted of God for the further hardning of the people, eyther from Scripture, or other revelation to foretell. As for the Sibyls that prophesied of Christ, &c. it is no absurditie to grant, that they were stirred up by the holy Ghost to prophesie of Christ among the Gentiles, &c.

Verse 12.

Vnto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now shewed unto you by them, which have preached unto you the Gospell by the holy Ghost sent down from heaven, the which things the Angels desire to behold.

THE fift and last thing concerning the testimony of the Prophets, is the successe of their enquiry, and diligent search: and that in generall is, that they were answered and resolved of God. Now in the Lords answer there are two things to be observed. 1. The manner how God gave his answer, that is to say, by Revelation: To whom it was revealed. 2. The matter of the answer, which stands here of two parts. The first concernes the persons: the second concernes the things promised of God. The persons are considered both negatively and affirmatively. Negatively: the Prophets were resolved that they themselves were not the men whom those Oracles concerned. Affirmatively: they were told, that those things, which they prophesied of, they did minister unto us Christians. Thus of the persons. Now the things promised or prophesied of, are not onely propounded, but commended, and further described and that two wayes. 1. By the glory of their efficient causes, and those are [Page] either lesse principall, namely, the Apostles and other Ministers of the Gospel, or more principall, namely, the holy Ghost sent downe from heaven. 2. By the adjunct respect of the Angels in heaven, who are said to desire to look unto those things that are thus treasured up in the Arke of the Church.

Now from the coherence and generall consideration of these words, we may be assured of this generall doctrine, that such as diligently seek unto God shall be satisfied, and resolved, and answered. God is no accepter of persons: he that resolved the Prophets, will answer us also: it is an unchangeable order of promise, such as seeke shall finde, such as aske shall have, such as knock shall be opened unto, Mat. 7.8. yea he saith, every one that asketh, &c. yea it is certaine, that God will make this good unto the diligent use of every one of his ordinances, as Prayer, Esay 30.19. Ioel 2.19. Ier. 33.3. Reading, Iob. 5.29. Hearing, Esay 56.3. Mich. 2.7. Conference, Esay 19.24.25.

The use is first for confutation of their wretched Atheisme,Vses. that scorne Gods ordinances, as bare and empty actions: but if there were no more to commend them then what this doctrine assures, it might sufficiently censure them for their just contempt. For in these and every of these the Lord meeteth his servants, and doth as it were by a heavenly entercourse conferre with his people▪ and familiarly make himselfe knowne unto them, as one man is knowne unto another by conversation, or his name: therefore are they called his name in the third commandement. 2. Secondly, we should be incouraged in all distresses, and doubts, and ignorances to have recourse unto God, and in all humility, and constancy, and faith to seeke unto him in the name of Christ, who was ever knowne to be a Councellour unto his people;Esay 9.6. but then let me adde this, that wee looke to our selves when we come unto God, for there are divers men whom God will not answer, or if hee doe, it is in justice, as Mich. 3.7. Zach. 7.11. Ezech 20.3.31.

But what must we doe, that God might answer us?Quest. Answ.

1. First, we must be such as will answer when God calls, else it is just, we should call when God will not a [...]swer, [...] Zach. 7.11.

2. Secondly, when ever we receive a [...]swers from God, wee must be sober and humble, and take heed of swelling and pride, else the Lord in freed of feeding u [...] with revelation, may buffet us by the messengers of Sathan, 2 Cor. 12.17.

[...]. Thirdly, we must take heed of security, and spirituall sleepinesse, for that will silence God, and not answering may be iustly the scourge of it, or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement, Cant. 5.6, 7.

4. Fourth [...]y, we must take heed of Idols in our hearts, beloved sinnes. For then either the Lord will not answer at all. Ezech. 20.31.3. or he will give u [...] bitter a [...]swers, Ezech. 14.3,7. or he will make our sins answer against us,The word translated t [...]stified, is by oth [...]s translated answered. Esay 59.12. or his creatures as instruments of iudgements shall answer us, Heb. 2.11. or if when our sins doe answer against us, the Lord yet do heare, it is meerely for his names sake, Ier. 14.17. yet meere infirmities are no hinderances, Rom. 11.4.3.

5. Fiftly, wee must bring a mind that will give glory to God without limiting God, or daring to neglect or contemne Gods answers: an instance of Gods indignation at such, as will inquire at God what to doe, and yet take their owne course i [...] evident, Ier. 23.35,36.

6. We must carefully distinguish betweene answers of tryall, and direct answers: Paul received an answer of death, 2 Cor. 1.9. but yet he died not at that time. The Lord will reserve the glory of absolute infallibility to his word. As for private and secret revelations,Note. they are not alway to be infallibly trusted unto, but such inward answers as have warrant from some promise [Page] of the word, such are infallible: but such could not Pauls sentence of present death be.

Thus of the generall, viz. that God will answer: Now the first thing in particular is, how they were answered, viz. by revelation.

Vnto whom it was revealed.

God answers divers waies. For at some times extraordinarily hee hath given men their answers in dreames, Mal. 2.12. sometimes by his Angels to men awake, Act. 10.22. sometimes by the extraordinary revelation of the holy Ghost, as Luke 2.26. Ordinarily also, God answers more waies then one, as sometimes by his works, by giving what we desire of him: sometimes by his word, directing or comforting us: sometimes by his Spirit, especially in time of private prayer: The first is by operation, the second by information, the third by consolation, but here it is by revelation.

Distinctions ab [...].Againe, Revelation is either uncreated, or created.

There is an uncreated Revelation which is infinite, and such is that which the Father reveales to the Son from all eternity.

The created Revelation hath three degrees, 1. Imperfect, 2. Perfect, 3. And most perfect. The most perfect revelation is in Christ-man, in whom are all the treasures of wisdome and knowledge. The perfect revelation is in Angels, and blessed soules in heaven: the imperfect is in men on earth.

The revelation vouchsafed to men on earth, is either ineffectuall, or effectuall.

The ineffectuall is a revelation not availeable to salvation, such is that revelation which may befall wicked men. For they may prophesie, as is granted Mat. 7. But I call this revelation ineffectuall, because they may be Castawaies for all this.

But properly, Revelation is the heritage of the Saints. For in them onely it is effectuall, and thus the Lord doth grant revelation in two degrees: 1. Sometimes it is such an illumination as works a full assurance: sometimes it is an illumination that works onely a perswasion. In weak Christians, the work of the spirit of revelation is perswasion, but in strong Christians it is full assurance.

Unto the revelation of full assurance I refer also these revelations of the Prophets, and I place all under the head of imperfect revelation, because though the things revealed to the Prophets were perfectly revealed, in respect of certainty and evidence, yet it was but a revelation in part, that is of some things onely. There were many things knowne to Christ and the Angels, which the Prophets never knew.

There is also difference betweene Visions and Revelations; Visions are external in some things shewed to the sight: Revelations are internall shewed [...]nely [...]o the understanding.

Quest.But what is the difference betweene Revelation, and Knowledge, and Prophesie, and Doctrine mentioned 2 Cor. 14.6?

Answ.There are two waies by which men come to the understanding of Gods will. The one extraordinary, and that is by revelation; and the other ordinary, viz. by knowledge, attained by labour and industry in the use of meanes, this the Apostle calls knowledge: now prophesie and doctrine depend upon these two.Quest. For men did vent, and utter their revelation by prophesie, that is, by foretelling things to come,Answ. Though we want revelations, yet we are not in wosse case then they in the Old Testament. and men doe vent their knowledge by doctrine, and teaching others.

Are not we more miserable now then they were in the times of the Prophets, seeing they had revelations, and we have none?

We are not: for these reasons;

1. Because we have the substance of all their revelations. For their most [Page] glorious revelations were concerning Christ to come, whom we possesse, as the riches of the Gentiles, whom they had not in the flesh, but saw him a farre off.

2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life.

3. Because we have all their revelations that could profit us in any speciall measure, we have them I say left upon record, & written for our learning.

4. Neither are wee altogether without revelations,We have fix sorts of revelations under the Gospell. that for the riches of them answer the full value of their revelations. For to omit, that God hath revealed his Sonne in the flesh in these latter ages of the world, which was a greater shew then was ever made in heaven or in earth: to omit this; I say,

1. In the doctrine of the Gospell now, there are divers riches, mines,Mysteries of the Kingdome Mat. 13.11. Eph. 3.5. and mysteries of knowledge broke open, which were hid since the world begun from ages and generations, Col. 1. 26. Rom. 16.26. and these made knowne not to Apostles onely, but to babes and infants, Mat. 11.25. to abiect Gentiles as well as Jewes, (Luke 2.32. for revelation of the Gentiles) to young men and maidens, Act. 2.

2. Christ is revealed in the hearts of men now, as well as then, and that is the best revelation, the works of the grace of Christ, such as his image graciously revealed in their hearts: Christ lives in his people now, Gal. 1.12. & 2. 20. Rom. 8.29.

3. The righteousnesse, and favour of God, is with a speciall lustre revealed from faith to faith, Rom. 1.17.

4. The Lord doth still assist his servants in speaking and hearing, and teaching to profit: we have more than we bring into the pulpit, and th [...] Lord still opens mans understanding, and is with our mouthes to give us a doors of utterance, Eph. 1.18. Col. 4.3.2 Cor. 3.5,6.

5. The Spirit of Christ doth reveale now also, both daily the things given us of God, 1 Iohn 5.10. 2 Cor. 2.10. and at some times the particular pleasure of God in some speciall cases.

6. We are neerer unto, and wait for the revelation of Christ, and the sonnes of God from h [...]aven, of which theirs was but a glimpse, and in this we shall in the day of Ch [...]st have as full a measure as they. Their revelations were but a drops to this sea. Rom. 8.1 [...],19.2 Thes. 1.7.1 Cor. 1.7.

So that we are happy sixe waies in respect of revelation.

The Use should be therefore to learne thankfulnesse and contentation,Vse 1. as resting assure [...], tha [...] if wee truely feare God, though hee make us not Prophets, yet his secrets shall be with them that feare him, and he will answer us when we call, and shew us great and hidden things.

Thus of the manner how God did answer them: the matter followes, which concerneth either Persons or things: Persons in these words,

T [...]at not unto themselves, but unto us they did minister.

The plain meaning is, that the Lord would have them to know, that they were implyed in these prophesies of glory, not that they should thereby reveale any further blessednesse unto themselves (for they should die before those daies come) but should therein doe service unto Churches that should come long after.

Here are divers things to be noted hence.

That the Lord hath beene used to deny the requests,Doct. 1. or desires of his serva [...]ts in respect of the circumstances of their suits, such as were time, place, manner, meanes, measure &c yea, we see, how he denieth his best servants in the letter of his desires: Isaac must not have his will concerning Esau: nor Ioseph concerning Manasses: Moses may see Canaan, but he must not enter in: David must not prosper in his beloved Absolon: the Apostles must not be [Page] great in an earthly kingdome: nor Paul have his tentation depart just as soon as he prayes: Ionah must not be humored; nor Elias die when he list: David shall not bring in the Arke at his pleasure: nay Christ himselfe must not be heard in the very letter of his desires; for the cup did not passe from him. The Use is therefore to commit our waies to God with all patience and humility,Vse. and never rebell in our hearts, if the Lord crosse us, but rather confesse our errors, and yeeld our selves to God, as knowing that all shall work together for the best, &c. and he will so heare and so answer, as may be best for our best good.

Doct. 2.The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others, as well as themselves: thus the Prophets must heare of it, God hath distributed his gifts not onely for the use of each member,Vse. but for the benefit of the whole body, 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the common good, and to doe it out of conscience, and heartily, and with all diligence, as we would care for our owne things, especially promoting the edification of the body with all love and industry, Rom. 12.6.1 Pet. 4.9, 10. Eph. 4.26. Thus should ministers, and magistrates, and masters of families, and every Christian with his acquaintance. We are Stewards of Gods gifts, and they must be implo [...]ed about Gods worke, not our owne onely: the Masters advantage is most principally to be respected: and therefore this must needs be a great reproofe to such▪ as can onely minde their owne things, and not the things of Iesus Christ, Phil. 2. It will be a singular comfort to such as excell in gifts, or riches, or power, if they can say at their death beds, not unto my selfe, but unto the servants of God, or to the poore, or to the Church, or to the service of my country, or to the conversion of soules, &c. have I ministred the wit, or learning, or wealth, or power the Lord hath given me. Contrariwise, it cannot but be wofull to some to remember on their death beds, that they have spent their meanes, and gifts to promote wicked courses, and to procure sinne, or to maintaine the riotous, or gamesters, or whores, or dogs, or any way their own lusts, oh what wil they say when they are asked, whom have you clothed, fed, comforted, counselled, admonished, &c.

But unto us.

Quest.But why are we honoured thus and not the Prophets?

Answ.The Lord sheweth mercy on whom he will shew mercy: I meane it for the manner, and time, and measure, and meanes: we must not herein dispute with God: yet even this tends wonderfully to the praise of Gods constant love to his Church, we see he doth not grow weary of his affection; he did not spend all his grace and favour upon Kings, Patriarchs, and Prophets, but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty, or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold. Secondly, this also shews, that extraordinary gifts are not the best for us: wee want the gifts of prophesie, but to have the glorious grace of Christ is better then all; for we see the Prophets desired it more, and great reason: for one may be a Prophet and yet not be saved, Math. 7. but so one cannot have the true grace of Christ but they shall be saved: hee is in better case that can pray with the Spirit, then he that can prophesie. For God is rich to all that call upon him, and whosoever calleth on the name of the Lord shall be saved, Rom. 10.10. Ioel 2.

Besides, we may note here, that God will not be bound to shew his tenderest kindnesse to his best servants: no doubt the Prophets were better servants to God then we are; yet you see, they must not envie it to know that others shall be more made on then they. Finally, here is implyed, that Gods [Page] promises and provisions of grace can never be in vaine. If it be not for the Prophets, yet it must be for us. For so in the originall it is, as if it were rendered: but yet unto us; to note, that no word of God shall be in vaine, Esay 55.11.

They did minister.

This phrase imports divers things.

1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children: none are too good in his account to doe them service: the Prophets must not think scorne to minister to them, yea so doth God reckon of them, that Kings and Queenes must not be too good to nurse them: yea, we see here the Angels are desirous to know, or doe any thing that concerns them: yea, the holy Ghost will leave heaven to doe them good. Oh the bottomlesse depth of Gods love! and oh the barrennesse, and shallownesse, and unthankfulnesse of mans heart, that cannot be more inflamed towards God to render love for love! yea wee should be afraid ever to challenge God for want of love, we should account it a great offence to call his affection in question, the Lord takes it wonderfull ill, Esay 49.15, 16. & 40.26. oh that God should love us so beyond all president, all desert; yea above all we could desire, and yet we be still so slow hearted!

2. From this phrase we may note, that the greatest in the Church ought to account it their honour to doe service to their brethren. It it charged upon all without exception to serve one another by love, Gal. 5. and Christ saith of the greatest, let him be your servant, Mat. 20.Vse. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves, as that at any time, we should think our selves too good to doe Gods work, or to doe service to any of Gods people; if we doe find it; let us purge it out as vile leaven, and be humbled for it before God: else the Lord may perhaps finde out waies to shame us, and scourge us, that we dreame not of.

3. This word Minister, as it is in the originall, excellently imports how we should serve one another. For it is to serve, as the Deacons did: 1. out of conscience of a calling and commandement from God. 2. with all diligence. 3. constantly. 4. cheerfully, Rom. 12.5. with all humility, making our selves equall with them of the lower sort. All this the Deacons did.

4. This word imports, that spirituall things are from God onely in respect of beginning and as the primary cause. For the Prophets doe but minister them: They have nothing but that they have received: for every good and perfect gift commeth downe from God the Father of lights, which should teach us in the use of all meanes to direct our hearts to God.

The things which were reported unto you.

These words evidently shew,

First, that the primitive Church was first taught by tradition, that is, by 1 lively voice, not by written Scriptures onely: so was Adam: so were the Patriarks for the first 2000. yeares, 1 Thes. 2.15.

But might some one say,Object. Doth not this wonderfully make for the Papists in their opinion about traditions?

No whit at all: and that this point may be more fully understood,Sol. The question about traditions. I will shew out of Scripture that the word Tradition hath been taken three waies: and then declare particularly, that this doctrine can make nothing for the Papists.

1. Sometimes by traditions are meant the inventions or precepts of men, imposed with opinion of holinesse and necessity upon the consciences of men, and so it is taken, and taxed, Mat. 15.2, 3, 6. Col. 2.8.

2. Sometimes by traditions are meant certaine rules prescribed by the Apostles, concerning things indifferent, and their use. Thus the Corinthians [Page] are praised, because they kept the traditions, as the Apostle delivered them unto them, 1 Cor. 11.2.

3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians, and thus I take it to be understood, 2 Thes. 3.6. when condemning such as would not work, he saith, they walk disorderly, and not after the traditions which ye received of us. It seemes the Apostle had prescribed some courses for preventing of idlenesse, and such inconveniences.

4 Sometimes it is taken for the very word of God delivered by lively voice: so the word was delivered 2000. years before the law.

5. Sometimes it is taken for the word of God, as it was first delivered by the Apostles, while the Scriptures was yet unfinished, whether it were delivered by report, or writings, and so 2 Thes. 2.15. 1 Cor. 11.23. & 15.3.

According to the fourth sense, or this last, it is taken here.

Now this can make nothing for the Papists: for

1. This word of God was afterwards written, and so written, as nothing must be added, Rev. 21.18.

2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven, as the coherence shews. Therefore unlesse they can shew the like authority for their traditions, they say nothing.

3. Their traditions were of the first sort, and so condemned in Scriptures.

2 Secondly, we may note, that Christians, when their hearts are turned unto God, doe see a wonderfull glory in spirituall things. They see that, which the Prophets desired to see, and could not, Mat. 13 16,17. 2 Cor. 3.16, 17, 18. which is one difference betweene the knowledge of the godly, and the knowledge of the wicked. For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage: and this should teach us to pray for the spirit of wisdome, and revelation, to know the riches tha [...] is in Christ Jesus; being daily carefull, that the god of this world doe not hide the glorious Gospell of Christ from us.

Object.But have we the will of God onely by report?

Solut.This word report belongs principally to the first times, before the Scriptures of the New Testament were written, and so the word was sure enough being delivered by Apostolicall men, who confirmed it by miracles. And if the word doe also belong to our times, then God [...] Ministers are said to report Gods will unto us, as Embassadors doe the wills of Princes by the instructions given in their commissions; or as Lawyers report the law out of their great Charter, or Statute-books; or as Physitians report their remedies out of the books of practice, and tryed experiments.

It is true, that the doctrine of holy things is like unto a report, 1. In respect of wicked men, who passe all over as a tale that is told, or respect it at best, but as a nine dayes wonder. 2. In respect of godly men, who receive it but by peeces and degrees, not as one continued story, but as a report. 3. In respect of the matter of happinesse, it is so removed from our natures, and we have so little right unto it, that it comes to us as a report, not a [...] any thing we knew before, or could expect or looke for 4. In respect of the opportunity of it; if wee take not hold of it in the very season, it will be gone. The Lord doth not every day set before us life and death, but onely at some times, and then how soone is the voice gone, if our hearts open not to receive it?

Thus of the things contained in Gods answer, as they are barely propounded. Now in the words that follow, they are further commended to us.

First, by the efficient causes of them.

By them which preached the Gospell unto you.

The Gospell is diversly accepted in Scripture. Sometimes it signifies the [Page] history of the life and death of Christ: so in the title of every Evangelist his booke, and so 2 Tim. 2.8. Mat. 26.13. Sometimes it signifies the glorious tidings of Christ come in the flesh, and of salvation in him: so it was promised by the Prophets, Rom. 1.2. Act. 13.32. but most usually it signifies in generall the joyfull newes of happinesse eternall, through the favour of God in Christ Jesus, notwithstanding our misery in our selves; and this was called the promise in the Old Testament, and the Gospell in the new.

The Greek word properly signifieth good newes; and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ, and of perfect happinesse in him.

Now because this newes contains the more excellent part of Gods word, therefore I will consider of it more exactly. This heavenly newes is the more admirable, if we consider,

1. What it is that the Gospell doth signifie.

2. How we are assured of the newes in the Gospell.

3. What are the effects of it.

4. What is required in the persons that have any part in this newes.

Then I would resolve certaine questions; and lastly, make some use of all.

For the first: the Gospell brings newes unto forlorne men.

1. Of peace and reconciliation with God. The Gospell of peace,

What newes the Gospell brings us.

2. Of remission and forgivenesse of our sins, Act, 10.43.

3. Of freedome from death and condemnation.

4. Of a divine and most sufficient righteousnesse to be revealed from heaven, Rom. 1.16, 17.

5. Of eternall life: The Gospell of the Kingdome, Mat. 9.35. and all for Christ Jesus sake the son of David, Rom. 1.23.

But how can we be certaine of this newes?Quest.

1. By the testimony of the Spirit.

Answ.

How we may he certain of this newes.

2. By the vaticinies of the Prophets.

3. By the miracles that first confirmed it.

4. By the testimony of Christ himselfe, that in our nature preached it, Mat. 4.13.

5. By the word of God, or of the Apostles.

The effects of the Gospell are:

1. It brings life and immortality to light, 2 Tim. 1.10.

Eight effects of the Gospell.

2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin: it makes men condemne themselves in the flesh, 1 Pet. 4.6.

3. It revives and refresheth with wonderfull encouragements, 1 Pet. 4.6.

4. It makes a man sacrifice himselfe to God, Rom. 15.16.

5. It is the ministery of the Spirit, 2 Cor. 3.

6. It fenceth the affections against the love & care after worldly things: Hence we are said to be shod with the preparation of the Gospell of peace.

7. It establisheth hope, Col. 1.23.

8. It is the power of God to salvation, Rom. 1.16.

Fourthly, there are eight things required in every one that would have part in the Gospell.4

1. Reformation of life.

Eight things required in every one that would h [...]ve part in the Gospell.

2. Faith and trust in it, Mat. 16.15, 16. Eph. 1.13. Heb. 4.2. and to this end get evidence and seale to it, Eph. 1.13.

3. A singular estimation of it: so great, as

1. Our chiefest praise should be in the Gospell.

2. We should be content to suffer any thing for it, and not be ashamed of the afflictions or bonds of the Gospell, Marke 8.35. & 10.29. 1 Thes. 1.5. 2 Tim. 1.8. Philem. 13.

[Page]4. Poverty of spirit, Esay 61.1.

5. A diligent strife and constant endevour to attend upon it, wee should presse to it, Luke 16.16.

6. Professed subjection to it, 2 Cor. 9.12.

7. We should endevour to live so, as might become the Gospell, Phil. 1.27.

8. We should continue in it, and not be moved away from the hope of it, Col. 1.23. a vile offence to be turned from it, Gal. 1.6.

Quest.But was the Gospell never preached till now, that hee saith, it is now reported?

Answ.Distinguish: If the Gospell be taken for the newes of Christ come in the flesh, then it was not preached, till the times of Christ and the Apostles: But if it be taken for the promise of grace and pardon in Christ, it was given in Paradise to Adam, and continued by the Patriarks and Prophets, Act. 10. 43. Heb. 13.8. Moses wrote of Christ, Ioh. 5.46.

Moses wrote of Christ two waies. 1. By writing the promise concerning the Messias to come. 2. By the whole ceremoniall law and service. For all those were shadowes of Christ to come.

Object.But the Gospell is said to be hid and concealed from ages and generations &c. Rom. 16.26. Eph. 3.5. Col. 1.26.

Solut.The text is, as it is now. It did appeare, but not so clearly.

Quest.But how doth this doctrine of the Gospell differ from other Scripture, especially from the law?

Answ. How the Gospell differs from the law.1. In the manner of revelation: The law is written in some sort in the heart of man, Rom. 2.15. but the Gospell now may not be knowne to nature, but revealed by Christ, Mat. 16.17.

2. In the subject of doctrine: The Law tels us what we should be, but not how we can be so. Now the Gospell shews us a full and sufficient righteousnesse in Christ, that will be availeable. The Law saith, pay what thou owest, doe this and thou shalt live: But the Gospell saith, beleeve the promise and thou shalt be saved.

Rev. 14.6.3. In the continuance of the force of it. The gospell is an everlasting gospell, God will never alter his mind: whereas he hath changed his mind for the covenant of works.

Quest.But is it the Ministers duty onely to publish the gospell, in that the Apostle saith, by them which preached?

Answ.It is chiefly: For to produce the effects before mentioned it is his calling, who hath commission from God to be his embassador: yet private persons may comfort one another with these things.

Quest.But is the gospell onely effectuall when it is preached?

Answ.It is most effectuall then, and that is the ordinary meanes God hath appointed, 1 Pet. 1. ult.

Vses.The Uses are,

1 First for Ministers, and so

1. For consolation. For the excellency of the subject exalts the dignity of their calling, they are trusted with a very glorious embassage, Rom. 15.16, 17. & 16.26. therefore never be ashamed of it, Rom. 1.16. and this was taught by Christ himselfe, Mat. 4.13. and those Eph. 3.4.

2. For Instruction: Therefore to serve God in their spirits, even with their whole hearts,1 Thes. 2 2. 1 Cor. 9.15. Rom. 1.9. and suffer all things rather then hinder the Gospell, 1 Cor. 9.12. Paul saies, It is better for mee to dye, then to make my glorying void.

2 Secondly, for the people.

1. For instruction.

1. To pray for their teachers, that God would open their mouthes, and [Page] make their hearts fat with his goodnesse herein, Eph. 6.19. and to esteeme them, as Rom. 1 [...].15.

2. To receive it with all gladnesse and power, yea and affliction too, 1 Thes. 1.4, 5.

2. For terror to wicked men, that contemne or neglect so great salvation; this is preached for a witnesse against worlds of them, Mat. 24.14. The anger of [...]od will be revealed from heaven against them, Rom. 1.18. God will search mens hearts both for desires, and care, and for contempt too, 1 Thes. 2.4. Act. 15.7, 8. and at the day of judgement the terrible vengeance of God shall fall upon them, 2 Thes. 1.8. 1 Tim. 1.9, 10, 11. This makes their judgement greater.

Thus of the lesse principall: The most principall cause is the holy Ghost sent downe from heaven.

By the holy Ghost sent downe from heaven.

The meaning is, to affirme that the things propounded in the Gospell are the more eminent, because they were effected by the very holy Ghost.

This that is here [...]id, that the holy Ghost was sent from heaven, was first and principally fulfilled in the dayes of the Apostles, and chiefly then also in the day of Pentecost, as is shewed in the second of the Acts.

But secondarily, it is true of all faithfull Ministers, that the holy Ghost works wonderfully from heaven in the power of the Gospell.

Ghost.] It is an old English word, and signifieth a spirit: and the Spirit of God is called an holy Ghost, or spirit, 1. for distinction sake, and 2. by effect. For Gods Spirit is holy, that is, it hath all holinesse; and it hath it in it selfe, not by illumination from any other higher cause, and so are not the spirits of men and Angels: holy mens spirits have sinne in them on earth: and the Angels, and blessed soules in heaven have no holinesse but what they received. 2. Gods Spirit is holy by effect. For it his proper work to sanctifie the elect, and so to work holinesse upon the spirits of men by spirituall regeneration.

But why is Gods Spirit called a holy Spirit, rather [...]hen wise,Quest. or mercifull, &c?

First, when we call him holy, we comprehend all that in it:Answ. for wisdome and mercy are but parts of holinesse. Secondly, in respect of us, and his working in us, it is a most proper word: for it notes his working in the Elect above all reprobates. F [...]r a man may be a wise man and yet per [...]sh, Mat. 11.2 [...]. 1 Cor. 1.19. and a man may give all his goods to the poore, and yet it is nothing, 1 Cor. 13.3. but now if a man be made a holy man, hee is sure to be saved.

Well then the first doctrine is, that Gods Spirit is a holy Spirit;Doct. 1. V [...]es. which may serve for divers uses. 1. To exalt in us a further sense of Gods goodnesse, that is pleased to put his Spirit within us, seeing our hearts are so uncleane, and his Spirit so holy. 2. It may humble u [...] ▪ and feare us from sinne: if we belong to Christ, we carry about with us the Spirit of Christ, Rom. 8.9. Now think of it then, thou canst not sin, but thou hast a witnesse and a Judge within thee. Besides, the very respect of the holy Ghost should move thee to feare sinne: for sinne grieves the holy Ghost, and hinders his work of sealing thee up to the day of redemption, Eph. 4.30. 3. It should encourage u [...] in the works of mortification: for Gods Spirit hath his name of holinesse, and though it be never so hard, yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh, Rom. 8.10. and to walk in Gods statutes, Ezech. 36.27.

Secondly, if we consider why the holy Ghost is h [...]re named,Doct. 2. wee may learn, that the holy Spirit of God is the first and chiefe cause of all that grace, which either Ministers, or people enjoy in the gospell.

[Page] Vses.Which may first comforts us against all the impediments of the gospell. Oh might some men have thought a 100. yeares agoe; how is it possible to bring downe the power of Antichrist? why by the Spirit of Christs mouth he will consume him, 2 Thes. 2. In the mouth of Christ, in the preaching of the Gospell there is a Spirit, even the Spirit of God, which will doe more then 10000. armed men to pull him downe. Oh might some one think, I shall never understand, or never remember so many holy comforts and instructions: why the Spirit of God will teach us to profit, and leade us into all truth, and help our infirmities, when wee deale with God and his ordinances, and pull downe those strong holds which Sathan hath to hinder the obedience of Christ. Oh might some Minister think, I shall never rule such a people, or perswade with them: yet you see God will put his Spirit in their mouth, and men shall not be able to withstand the Spirit by which they speak; he will give a doore of utterance, and secretly bow mens hearts unto the obedience of the truth.

Secondly, the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation; and so it may teach us, 1. not to rest in the act done: we m [...]y heare the best Sermons, and receive the Sacraments, &c. yet if wee beg not the assistance of the Spirit, all may be in vaine: if we heard Christ himselfe, yet it may not profit us. 2. To beleeve in God, when wee carefully use the meanes, how unlikely soever the successe seeme to be; God can work by the meanes as pleaseth him, notwithstanding infi [...]mit [...]e [...] either of the teacher or hearer. 3. To render all the praise to God, and his h [...]ly Spirit in the mediation of his Son, seeing thence flowes all blessing and good successe, as being the onely originall fountaine of all holinesse, and knowledge.

3 Thirdly, in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples, it may serve for divers uses. 1. To confirme u [...] in the truth of the Gospell, since the prophesies were therein so accomplished, and the doctrine of Christ crucified so miraculously sealed. 2. It may [...]u [...]ble us, that wee cannot see the glory of the Scriptures, seeing they proceed from such a fountaine. 3. It may make us in love with the Scriptu [...]es, since they were penned by men so miraculously qualified by the holy Spirit of God. 4. It may assure us of incredible successe, if wee could stir up the holy Ghost in us, we might get wonderfull knowledge and grace, if we did strive in these times of the Gospell. For though that manner of presence be cea [...]ed; yet God is no respecter of persons, but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men, in what is necessary to salvation. For of these times it is that was spoken Ier. 31.33. to spare i [...]stances in other things. 5. Lastly, it may confirme us against the scornes, and disgraces of the world, by which men every where dishonor the knowledge and practice of the holy things brought to us with the Gospell. These things that so many deride, came to us from the holy Ghost, who came downe from heaven to propound, and conferre them up [...]n the Church.

Sent downe.] It is to be noted further, that he saith, that the holy Ghost was sent. For from thence,

1. I observe an evident proofe, that the holy Ghost is a person distin [...]t from the Father and the Son.

2. Hence ariseth the consideration of the nature of this mission. Mission is a [...] att [...]bute given here to the holy Ghost. Now divine att [...]bute▪ are either essentiall, or personall. Essentiall are such proprieties as equally belong to all the persons in respect of the essence, as to be wise, just, mercifull, holy, &c. Personall attributes are such proprieties as are given onely to the persons [Page] apart, the one from the other, & do note a difference of the persons, as to beget, to be begotten, to send forth, to be sent forth, to proceed, to conceive, &c. Now these personall attributes may be distinguished also thus: Some are proper to each person alone; so in one, as not in any other: as to beget (in the Father,) to be begotten (in the Sonne), to proceed (in the holy Ghost:) some of these attributes are common to two of the persons, but not to the third, as proceeding in the holy Ghost is both from the Father and the Sonne, so to send forth is the attribute both of the Father and Son: so likewise to receive is common to the Son and to the holy Ghost: so that we see whither mission must be referred. Yet to make it more cleere, we must understand, that there is a double sending forth: the one internall, the other externall. Internall, when the Father and the Son cause the holy Ghost to proceed: Externall, when the Father and Son send forth the holy Ghost for outward operations amongst the Creatures, especially in the Church; and thus the holy Ghost is sent forth by the Father, Ioh. 14.16. and by the Son, Ioh. 15.16, of this mission is that speech, Gal 4.7.

3. Here may be a doubt: might some one say,Quest. Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son?

It doth not. For 1. it is not alwaies true,Answ. that he that is sent forth is inferiour to him that sent him. For Ionathan may send David, and David send Ionathan, and yet be both equall. Commission may import inferiority, not mission: or if it did hold amongst men, yet it is not true in the Trinity. 2. This word is used for want of words, metaphorically, to shadow out something above our reach. For it doth not note either a servile subjection, or a locall motion; but it is used to expresse either some effect of his working, or some signe of his presence: so that the meaning is, the holy Ghost was sent: that is, he wrought some notable effect on earth, or shewed that he was present by some signe.

Now for some use of this sending of the holy Ghost,Vses. we may in this doctrine observe, 1. That to be sent of God is no disparagement unto us, hee sent his owne Spirit. 2. We may here note some things, wherein wee may resemble and expresse the image of the holinesse of the Trinity in us. Would we live together as the three persons in the Trinity doe? Then 1. we must live without envie one at another. 2. Wee must not think much to be imployed one by another, or to be advised and appointed in well doing. 3. The salvation of the elect should be dearer to us, then any respect of our selves, or our owne estate, we must not seek our owne things. The holy Ghost repines not at his mission, and the Father thinks not his Son and Spirit too good to be sent unto us. As we grow in these things, so we more expresse a likenesse to the Trinity.

Downe from heaven.

Something may be noted in that the holy Apostle addeth, that hee was sent from heaven. 1. It imports what this world is, it is but a place of misery, and to come into it, is to come downe. 2. It expresseth what heaven is; it is the place of Gods residence, the place where God dwels, the Palace of the great King, as Princes have their Palaces, so hath God, and as a Princes palace differs from a cottage, so doth heaven from earth.

The Use should be to inflame our affections towards this holy place:Vse. oh how should wee lo [...]g to see where God dwels? what natures have wee to long to see the courts of Princes, and yet cannot long after the courts of our God? and yet in Princes courts,

1. Not entertained, [...] ut many times repulsed.

2. Not knowne many times of any body.

3. Not dwell there.

[Page]4. Not favoured of the King, or his sonne.

5. The Lords will not attend us to carry us to the King, or shew us all, &c.

6. Soone are we cloyed with the glory of it, if we had all we would.

7. In the Kings court we see the glory of others, not [...]ur owne. But contrary to all these, it is in heaven, as it shall be with the righteous.

Which things the Angels desire to looke into.

In these words, the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it: if such glorious creatures see such worth in these things, then they are certainly to be highly accounted of and rejoyced in: but the Angels doe so as saith the holy Ghost, who is acquainted with the desires of Angels as wel as with the thoughts of men. Therefore &c.

Doct.Before I enter upon the particular consideration of these words, I must in generall observe one doctrine from the coherence, viz. that as any are more holy and happy, so they doe more admire the grace brought unto us in the Gospell: it is much that the Prophets give such testimony: so is it that the Apostles and Ministers of the Gospell spake such glorious things of it: but if that may not confirme us, the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely, but their desires also.

Which may serve,

1. For singular reproofe of the madnesse of our natures, that cannot be won to know or regard wherein the chiefe good lies, but are so infinitely distracted with endlesse hunting after the riches or pleasures of life. Oh how are our hearts sunke deepe in rebellion, when neither the verity of these things, nor our owne mortality, nor such abundant testimonies from heaven can move us? But woe unto us for two reasons from hence: First, wee shall be made inexcusable, since God hath warned and instructed us with such undeniable testimonies. Secondly, here we see the cause why wee seek not after the grace of Christ in the Gospell; it is because we are alienated both from hol [...]nesse, and happinesse. For if we had experience in either, we would judge as [...]he Angels of heaven doe.

2. For singular strengthning and incouragement to every one that hath true grace: let him rejoyce in his portion: the Gospell is the best riches, it were [...]ot b [...]ught deare if a man sold all he had to purchase it: we should rather take the judgement and opinion of one Angell, then of a thousand worldly persons: [...] is no matter what they say, they know not their felicity: flesh and bloud hath had no revelation in these things; it is the Spirit of God onely tha [...] can shew us the things given us of God; it is the scope of this place to confirme the consolations, ver. 3, 4, 5.

Thus in generall: now in particular there are foure things to be considered of.

1. What these Angels are.

2. What account God makes of them.

3. What affection they beare to men, in that they are said to desire, &c.

4. What their knowledge is, in that they are said to looke into, &c.

1. Now for the first you must understand, that all creatures are of one of t [...]e [...]e three sorts. 1. Invisible. 2. Visible. 3. Both visible and invisible. Man is both visible in respect of his body, and invisible in respect of his soule. The heaven▪ and earth▪ and seas, and beasts, and foules, &c. are visible: the invisible creatures are these Angels.

Of A [...]g [...], th [...]ir [...] and natures.The estate of this invisible world of glorious creatures is in the greatest part [...] unrevealed to us: yet some things the Scriptures for our good hath let fall and the [...]efore to this question I answer two waies. 1. By considering what they are in name. 2. What they be in nature.

[Page]1. The names given them are of three sorts.In r [...]s [...]ct of what th [...]y a [...]e they are spirits: in [...]espect of wh [...]t th [...]y do they are Ang [...]ls. 1. Some expresse their nature, and so they are spirits. 2. Some expresse their excellency and dignity, and so they are called principalities and powers, &c. 3. Some expresse their office and employment, and so they are called Angels in this place, which signifies Messengers; because they are sent to minister to them which are heires of salvation. Heb. 1.14.

2. Now for their natures: Angels are spirituall substances invisible and immortall, subsisting of themselves, indued with singular understanding and freedome of will, created of God for his glory in his service in the world, especially in the Church.

But why are they called by the name of office more usually then by the names that expresse their natures?Quest.

It is because God delights in them for their se [...]vice,Answ. and they themselves are more glad of well-doing, then of their happinesse in nature: from whence we may learn, that it is not enough to get singular gifts and excellent estates, unlesse we be industrious in the use of them: our glory lieth not in excellent parts, but in the fruitfull use of them. We should learn then of Gods Angels to obey as they obey, that Gods will may be done on earth as it is in heaven: that is, 1 willingly, 2 speedily, 3 constantly. For so the Angels obey,2 Sam. 16 [...]3. else we may be as the Angels of God for gifts, and y [...]t goe to hell.

But are all these incorporeall spirits here meant?Quest. Answ.

No: for some of them fell away, and stood not in the truth: it is onely the good Angels, called the elect Angels, 1 Tim. 5.21. are here meant; but it is worth the noting, what sinne hath brought upon the Devils, they have not onely lost their nature in respect of purity, but their names to, so as usually when the Scripture calleth Angels, it meaneth it of good Angels: they have lost the dignity of their very title: this is the fruit of pride, or envy, or disobedience, or whatsoever else was their sin. Some say it was pride in affecting divinity: some say it was envy stirred by the decree of exalting of mans nature above Angels in and by Christ: some say a transgression of some commandements in particular, not exprest as Adams was.

Thus of their names and natures.

2. Now for the singular account God makes of them, it may appeare divers waies: 1. By the excellent titles given them, a [...] are stars of the morning, sons of God principalitie [...] and powers, &c. 2. By the place he sets them in, hee placeth them next his owne person, in the chamber of his owne presence to be alwaies about him, even in heaven, the fairest roome in the whole building of the world. 3. By the trust he hath put in them, hee hath committed the charge of his Elect unto their protection and care, Psal. 34. & 91 Heb. 1. 14 4. By the singular grace of confirmation, that now in Christ they [...] of all the creatures should never have experience in their own nature of any evill, Col. 2.10. The consideration hereof should kindle in us a holy impatience of desire so to dispatch Gods worke on earth, that wee might haste to that time and place, when we shall be like the Angels of God,Luke 10.36. yea their very society should kindle desire to be with such glorious creatures, and in the meane time, how can we sufficiently praise God, that hath appointed such excellent c [...]eatures to attend upon us both in life and death? how should we esteeme faith and repentance, that in Jesus Christ works unto us such a safety of estate under their willing and carefull protection?

3. Now for their affection which they beare to man: we must in generall know, that as understanding is yeelded them, so is will and desire inseparably joyned with their knowledge, though in a far more noble manner then they are in man. There are two principall differences between the affections in Angels and those in men. For first, Angels have not those base and inferiour [Page] our affections that are in men, I meane the sensitive appetites. Secondly, Angels have not their affections seated in any one place, or subject, as the fountaine of affections, as in man, the heart is the seat of affections, (of some of them, I meane, which are more noble:) besides that their affections are carried without all sinfull, or unhappy perturbations.

Now for their speciall affection they beare to man either of love, or joy, or desire, divers Scriptures testifie, Mat. 18.10. Luk. 15.7, 10. Eph. 3.10. This also appeares by their wonderfull readinesse, and wisdome, and care in the discharge of their protection and preservation of man, excellently shewed in a Vision, Ezech. 1.

Now this desire in them ariseth 1. out of the flames of desire after the glory of God. 2. Out of a sympathy or fellow feeling that they have as the members of the same body with the Saints, Col. 2.10.

Vses.Now for the Use of this third point. Doe the Angels thus affectionately long after, joy in, and desire to be hold the spirituall riches of the Church? 1. How should this confound us with shame, that have no more care to look into our owne happinesse? 2. The desire and joy of the Angels should be unto us a quick spur unto all well-doing. 3. We should learn of them how to rejoyce in, and desire after the good of others; we should be so far from envy at their happinesse, that wee should desire to know the riches of Gods love to them, that we might joy in it. This were to be as the Angels of God, and the contrary is to be like the devils of hell.

4 Now the last thing is their knowledge, in those words, to looke into.

To looke into.]

Three things may be here noted.

1. That the Angels doe looke into the things of the Church; they doe take notice how things are carryed, which may both comfort and instruct us: Comfort us, that so excellent creatures, who have the charge over us, are so watchfull over all our wayes: so as there cannot be the least advantage of our good, but they behold the face of God, and are ready prest to receive commandments for our succour and good. 2. It should make us wonderfull respective of our waies; if not for other reasons, yet because of the Angels, they looke upon us,2 Cor. 11. and take notice of all we doe.

A [...]2. The word here used in the originall seems to allude to the Cherubins about the Arke in the Law, and so imports, that the Angels looke upon and into the things of the Church, as the Cherubins did looke upon the Arke; and so it assures us three things in the manner of the looking of the Angels.

1. That they looke into the Church and the things of the Church with wonderfull sincerity, and singlenesse, and purity of nature: This was shadowed out, Exod. 26.8, in that the Cherubins that should looke upon the Arke, were of gold, yea of beaten gold, not onely excellent by creation, but by confirmation also, as the workmanship of Christ: so as their natures were every way far from contempt or envy, or any corrupt desires or ends. Besides, they did take this view as in the presence of God, whom they made the witnesse and Judge of the uprightnesse of their desires.

2. That it is with singular perfection and exactnesse: This was shadowed in that the Cherubins were not onely placed within the most holy place, but close to the Arke, yea at both ends of the Arke, ver. 19. so as they throughly looke into the affaires of the Church.

3. That it is with singular constancy of desire and admiration. For their faces are alwaies upon it, as if they could never looke enough into it.

4. That they desire to look into these things, as being wonderfully ready to doe any service for the good of the Church: This was shadowed in the [Page] stretching out of their wings, as if they were ready to fly to the succours of the Church.

Now lest man should grow proud of his estate, it is added in the Law, that all this view of the Angels was upon the Arke, but especially as it was covered with the Mercy-seat, to note, that that which they most wonder at, is the marvellous favour of God in the mediation of Christ, stilling the displeasure of God justly conceived by the view of his law broken by man.

Thus of the manner of the knowledge, as it was shadowed out in the old law.

Now thirdly I consider of the kind of knowledge more distinctly that is 3 in the Angels, and that both negatively and affirmatively.

1. Negatively. We must lay this as a ground,Of the kn [...]wledge of Ang [...]ls neg [...]tiv [...]ly & affirmatively that the knowledge of Angels is not sensitive, but contemplative, that is, it is not by sense. They doe not know things as we doe, by seeing, or hearing, or smelling, or rasting, or feeling. They have no eyes to looke upon things withall, nor doe they know things by images, or by reason, as the soules of men doe. When we conceive of any thing, we conceive of it either by images in the phantasie, or we find it out by reasoning or discourse, and so make judgement of it, and this judgement is as it were the eyes of the soule: but thus doe not the Angels know things, nor doe they know things by their essence as God doth. For Gods essence is as it were an infinite looking glasse, in which all things shine in their natures and motions, and so he knowes them. That God that hath given vertue to precious stones or glasses to shew things remote from them, hath such a power in his owne being infinitely much more: but thus doe not the Angels know things. Thus negatively.

2. Affirmatively: there is a fouretold knowledge in Angels.

1. Naturall.

2. Supernaturall.

3. Revealed.

4. Experimentall.

1. Naturall, was the knowledge all Angels good and bad had of things by creation.

2. Supernaturall, was that saving knowledge, as I may so call it, by which the good Angels so know God, that they cannot, nor will not fall from him, but perfectly cleave to him.

3. Revealed knowledge is that illumination, by which God many times communicates the mysteries of his will to the Angels otherwise hid to them.

4. Experimentall, is the knowledge which they get by experience and observation in the world, especially in the Church, as things daily fall ou [...].

But that this point may be yet more cleare, it will be profitable to declare it by considering the severall things they know, and the rather because they know them not all one way. All things Angels know are either, 1. God. 2. or the creatures. 3. or the mysteries of the Gospell. 4. or the thoughts of men. 5. or things to come. Now these things they know, but after a diverse manner.

How doe they know God?Quest.

For opening of this I mist shew it by the eye of man three waies.Answ. By sight we know things first mediately, as by a glasse expressing the proportion of the thing we see, though we see not the thing it selfe. Secondly, by the presence of the thing in the eye; or rather of the likenesse, though the thing it selfe be not in the eye, as when we look upon a man some what distant from [Page] us. Thirdly, when the thing seene is present in the essence of it in the very eye, so the light is in the eye of man. Now by the first way the Saints see God on earth,2 Cor. 3. ult. that is to say, by means, as by a looking glasse, not face to face. By the second, that is by some signe or likenesse of Gods presence, the Angels did see God by creation. By the third, way, that is by the lightsome presence of the glorious essence of God, is Godseene of the Angels face to face, as they are confirmed in Christ,M [...]. 18.10. and so also doe the blessed soules see God.

2. Now for the creatures of all sorts the Angels know them two waies. 1. In the glasse of Gods essence, in which they perfectly are resembled. 2. By certaine likenesses of things put into them immediately after their creation, whereas man hath his knowledge by degrees, and they view things as it were in one view, not successively as we doe, but at once, as it were by a sudden coruscation, as I may call it, they see what is in the creatures; as the heavens had their perfection all at once, so had the Angels: and as the perfection in the heavens is alwaies actually, so is the knowledge of Angels alwaies perfect in act, so there is no time wherein they know not any creature God hath made.

3. As for the mysteries of the Gospell, it is probable, that the maine heads of salvation of the Elect by Christ, they knew it shortly after the creation, else how could they discharge the guardianship of the Elect, if they knew nothing of their salvation? It was their function to minister to them that should be heires of salvation: and they did often attend upon Christ as the Saviour of the Church, when he appeared: yet the severall branches and determinations, and the circumstances of time, and their employments, or the persons in severall ages that should be called, (as for example, the calling of the Gentiles) or the like things, that concerned either their ministeries, or the mysteries of Christ, they did not know by nature, but by grace of revelation after, Eph. 3.10.

4. For the thoughts of men, I must distinguish: some thoughts are so secret and still in the mind, as they make no impression upon the body at all: some thoughts are so boyling and working, that either by gestures, or by the impressions of some affections raised by them, they leave some print upon the body. The first kind God onely knowes: of the second kind a wise man will know much by ghesse, much more the Angels of God.

5. Lastly, as for things to come, they must be considered either as they hang in their causes necessarily, or probable in nature, or as they are expressed in the prophesies of Scripture, or as they are secret in the counsell of God. Things to come of the first two kinds the Angels doe know respectively. The third sort onely God knowes.

Thus briefly of the nature, account, affections, and knowledge of the Angels.

V [...].The maine use of all is that which is here intended, viz. that the desire of these noble creatures should incourage and settle us in the assurance and estimation of the grace brought us in the Gospell.

Thus of the 12. verse, and so of the first part, viz. matter of Consolation: The matter of Exhortation followes to verse 8. of Chap. 3.

[Page]

Verse 13.

Wherefore gird up the loines of your minde: be sober, and trust perfectly on the grace that is brought unto you by the revelation of Iesus Christ.

HItherto of the first maine point of the doctrine of this Epistle, viz. matter of Consolation. Now followes the second, viz. matter of Exhortation, from ver. 13. of this Chap. to ver. 8. of Chap. 3.

The Exhortation is twofold, generall and speciall: generall, concerning such duties as belong to all Christians as they are Christians, to ver. 13. of Chap. 2. speciall, concerning particular duties, as they stand in speciall relation to others, ver. 13. of Chap. 2. to ver. 8. of Chap. 3.

The generall Exhortation is likewise twofold: For either it concerns the matter of holinesse in this Chap. or the meanes of holinesse, Chap. 2.1. to 13.

In these words, and the rest that follow to the end of this Chapter, two things may be noted. First, the things to which he doth exhort. Secondly, the reasons, by which he doth enforce this Exhortation.

The things to which he doth exhort are three.

1. The first concernes the renovation of the minde: gird up the loines of your minde.

2. The second concernes the moderation of life, Be sober.

3. The third the confirmation of hope, Trust perfectly, &c.

The reasons are sixe, taken

1. From the image of God, ver. 14, 15, 16.

2. From the judgement of God, ver. 17.

3. From the redemption in Christ, ver. 18. to 22.

4. From the relation to the godly, ver. 22.

5. From the immortality of the soule, ver. 23.

6. From the immortality of the body, ver. 24, 25.

Thus for the order: From the coherence divers things may be noted.

First, that we are seldome comforted, but we had need to be exhorted, so apt are our hearts to security, and so usuall is it, that deadnesse of spirit should follow lively joyes. Besides, Sathan is aptest to cast in his base injections after any comfort, as it was with Paul after his revelations.

Secondly, that the best use of Consolation, is to stirre us up to godly conversation, and the setling of faith and hope; and thereby wee may note a difference betweene the illusions of Sathan, and the true comforts of the holy Ghost.

Thirdly, that the meditation of the desire of the Angels, and the true Prophets of God should make us ashamed of the slownesse of our hearts, and quicken us to gird up the loines of our minds.

Gird up the loines of your minds.

These words are metaphoricall, and may be three waies interpreted.

1. First, hereby may be signified, that wee should with all care lay hold upon Gods covenant, and in our mindes and affections imbrace it: For the girdle upon Ieremies loynes is a type of Gods covenant with the people, Ier. 13.11.

2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord: so to gird the loynes must be taken, Esay 32.11.

3. But thirdly and chiefly, hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse: it being a metaphor taken from the manner of the Easterne people, who wore long garments, which till they were girded up, were a great hinderance both to labour and travaile.

4. To these may be added, that it is used to note the watchfull expectation of Christs comming, Luke 12.35.

[Page]And so in generall we may here note,

1. That true godlinesse, and devotion, and faith have many hinderances: There are many letts in the way of life; never any could order their course so wisely, but they did find impediments.

Vse.The use is for confutation of such as find no hinderances: If it be the true grace of Christ, there are lets: a signe they are in a slumber, and know not the waies of heaven: these waies are strait and narrow. Secondly, for comfort and incouragement to the godly that are troubled with letts; it hath alwaies been so, the godly were ever annoyed with the loynes and long garments.

2. That the first care should be to be prepared, and resolved against these letts.

3. That these lets are daily, they are as the very garments of our backs.

4. That they may be many times about things that seeme needfull.

5. That of all the impediments of godlinesse, those that are within are the worst, therefore he saith, gird up your minds. Ill company, multitude of businesse, carnall counsell and friends, losses, disgraces, enemies, and wife, and farme, and riches, and pleasures, are great letts; so is the world, and the devill: but yet the worst are within the minds of men. And thus in generall.

Now in particular divers things may be profitably considered.

1. For what men must be thus prepared and made ready.

2. What are the garments of the mind, or inward lets.

3. Why must they be girded up.

4. How must they be girded or restrained.

5. It is to be noted, that he saith, gird up, not cast off.

6. The Uses.

1 For the first, this metaphor in the letter was used in those countries upon foure occasions. 1. When they were to goe a journey, 1 King. 4.29. & 9.1. 2. When they were to run a race. 1 King. 18.46. 3. When they were to fight a battaile, 1 King. 2.1. 4. When they went to labour, Prov. 31.17. In all foure senses spiritually we must haue our minds girded and resolved against impediments; we are travellers, runners, labourers, fighters, and in all these respects we must be girded and addressed to them: we can never runne the race of godlinesse, we can never doe the works of godlinesse, we can never abide the hard strife, and fight of godlinesse and faith; we can never hold out in our journey to heaven, unlesse we daily strive against the hinderances that, will be cast in our way, I say daily, and inwardly.

2 For the second: there are 14. internall letts of godlinesse: 12. of them implyed in the comparison of long garments,14 [...]. and 2. of them in the similitude of loynes.

The twelve inward lets are these:

1. Ignorance, a vaile, Esay 25.8. it hinders, Eph. 4.17.

2. Carnall reason, 2 Cor. 2.18.

3. [...] thoughts, or contemplative wicked [...]esse, I [...]r. 4.14. Gen. 6. & 8.

4. Security, mindlesnesse, incogitancie, which shewes it selfe eyther by not heeding, or by not r [...]membring, or by not resolving, or applying, or practising.

5. Love of the world: It is not much businesse, or wealth, or many occasions; but the love men have to the world, that hinders them. Cares of life.

6. Troubles of mind: disquietnesse of mind, worldly or causelesse sorrows, impatiency, when mens unc [...]rcumcised minds will not beare the punishment of their sins. These hinder assurance, society, labour of godlinesse, L [...]v. 26.41. see the phrases used Prov. 15.15. Eccl. 2.23.

7. Fearfulnesse and doubts, feare of this trouble, and that disgrace, or difficulty, or ill successe, &c. Ier. 1.17. Rev. 21.8.

[Page]8. Hypocrisie: a double heart, a heart and a heart, allowance of distractions, &c&c This frustrates all for the present, and angers God.

9. Precipitation of mind, when mens haste is in them, as the Hebrew phrase is, Iob 20.2. Thus David said in excessumentis: it is translated, in his haste, I am cast out of thy sight: suddennesse, rashnesse, adventurousnesse is hereby meant, Prov. 15.28. This hinders, 1. soundnesse of understanding, by exposing to tentation. 2. by leading out of the race.

10. Hardnesse of mind, opposed to fearing alwaies, Prov. 28.14. unteachablenesse: the difficulty that is in men to be perswaded, or moved.

11. Discouragement, Heb. 12.13.

12. Consternation, or amazednesse of mind: Luke 24.4. 2 Thes. 2.2.

And when hee saith not barely, gird up your minds, but the loines of the minde, it importeth two things. For the loines in the minde signifie 1. heavinesse, dulnesse: so the word used 2 Chron. 10.10. 2. concupiscence: these must especially be girded hard; yea all the rest must be girded upon these.

Thirdly, we should gird up our minds for divers reasons.3

1. Because the mind not attended will else run into a secret frame of evill cogitations, or stand still in emptinesse being not woond up.

Why we must be so carefull of our minds.

2. Because that which is halting may be turned out of the way, Heb. 12.13.

3. Because the minde in pollution, as it is most secret, so it is most loathsome, Tit. 1.15. Eph. 2.3.

4. Because else through custome wee may come to a reprobate minde, Rom. 1.

5. Lastly, because the keeping of our mindes is the keeping of our soules, Prov. 9.8.

For the fourth, there are divers rules to be observed for the girding up of our minds: we may gird up our minds divers waies.4 8 rules for girding up of the [...].

1. By confessing and complaining of them (I meane of these secret impediments) unto God; one way to restraine them is to confesse them.

2. By inflaming the love of God in our minds. For if wee could love God with all our minds, we were safe from all impediments.

3. We must be sure we be renewed in our minds. For the old minde will never be girded up; we must be renewed in the spirit of our minds, that is, in our carnall reason: for that like an old belldam is the mother and nurse of all the rest, Eph. 4.23.

4. We must speak often with our minds, as the Hebrew phrase is, that is, we must observe, check, informe, consider, and direct our mindes.

5. We must get the word of God written in our minds, and obey the motions of the Spirit, that law of our minds.

6. We must converse much with the godly, and wise, that they may stir up our minds, especially labouring to be of the same mind with them.

7. We must carefully put on that girdle of truth, mentioned Eph. 6. which is inward sincerity, which is a care speedily to strive against those inward corruptions daily, and with strength of resolution.

8. Lastly, in this text two things are exceedingly availeable: viz. 1. sobriety in the use of earthly things: 2. and perfect assurance of Gods favour and glory to come. It is want of setled assurance, and the love of earthly things, that so much entangles men with the hurt of all sorts of impediments.

The fift thing to be observed is, that he saith, gird up, and not cast off, importing, that in this life, even in the godly,5 there is not a perfect deliverance from the inward strife with hinderances that arise from our corrupt nature: Those garments they have still, but they are girded up, which is true of the most of the impediments mentioned before.

The Use is for great reproofe of our incredible slacknesse herein the mostVse. [Page] of us, who know not of any lets in our minde; never observe ignorance, carnall reason, security, love of earthly things, worldly sorrow, hypocrisie, precipitation, discouragement, dulnesse, and evill thoughts. Those of us that doe discerne them, how weak are our hearts? how doe we trifle? we feele them not to be a burthen: we resist them not in the beginning. How justly might God leave us to a very reprobate mind for our slacknesse herein even of knowledge? How justly might we be left to our selves, and so be turned out of the way, and there left either never to returne, or not without unspeakable horror of conscience.

2 Secondly, let us be warned, and stir up our selves in a daily care in the way to heaven, and the labour of godlinesse. Let us consider, that this is given us here in charge in the very first place, as the ground of all the rest: in vaine to expect holinesse of life, if we looke not to the daily lets of godlinesse. And the rather let us be incouraged hereunto, because though wee have these things in us, yet if we use the meanes to gird them up, it will not hinder our acceptation with God, nor the successe of our godly profession.

Be sober.] There is a sixfold sobriety.

1. Sobriety in opinions, of which the Apostle saith, be wise to sobriety, Rom. 12.3. This hath in it,A sixfold sobriety. 1. A feare to conceive of God or godlinesse, after any senselesse or unwarranted course. 2. A repressing of that itching desire after the knowledge of Gods secrets, or hidden things, Deut. 29. ult. 3. Modesty in venting our opinions, or delivering our judgement. 4. A suspending in doubtfull things. 5. A yeelding upon implyed dangers in things indifferent, as in reformation of such abuses as we see good men condemne, though wee have not expresse Scripture: A singular waiwardnesse in many, they will not leave their faults till direct Scripture be brought against it, as in vanity of apparell, &c.

2. Sobriety in prayer, 1 Pet. 4.7. and to be sober in prayer is, 1. to be advised and deliberate; desirous to pray according to Gods will. 2. It is not to be intemperate or peevish, as Ionah was. 3. It is to be stayed, and setled, and stablished in perswasion, not wavering, & unconstant, or tossed with doubts and causelesse feares. 4. It is to pray with due respect of Gods Majesty, without trifling or vaine babling: it is to let our words be few, Eccles. 5.5. 5. It is to keep Gods counsell, not to be proud, or boast of successe, or speak of the secret sweetnesse of Gods love without calling: it is to conceale the familiarity of God in secret.

3. Sobriety in the practice of godlinesse: in generall this the Apostle calls holinesse with sobriety, 1 Tim. 3.15. which stands, 1. in lowlinesse of minde, and sense of our owne vilenesse: it is to be holy without vain-glorious boasting. 2. In keeping the bounds of the Word both for sins and duties: it is to take heed of fansies, or vaine stretching out of our practice to avoid such things as any way the word condemnes: so in duties. 3. In not medling with the businesse of others: it is not to be a busie body, to spend our selves in prying, or censuring, or inquiring after others: It is a vile thing to s [...]ffer as a busie body, 1 Pet. 4. 4. In avoiding rash zeale and indiscretion in the circumstances of well-doing. The word is sometimes rendred discreet, as Tit. 2.5. and vigilant, ver. 2. 5. In not judging, Gal. 6.1, 2.

4. Sobriety in respect of the pleasures and delights of this life: and to be sober in them is,Tit. 2.12. 1 Thes. 5.6,8. Rules about recreations.1. To let the Word of God be our rule for the matter of them, not to delight in unlawfull pleasures, as chambering and wantonnesse, or unlawfull sports and games that are of ill fame. 2. To restraine our affections in the use of them: to use them as though we used them not, not suffering our hearts to be stollen away by them. 3. To restraine the excessive use of them, not to make a vocation of them, a speciall sinne in the Gen [...]ry of this [Page] land, and their followers. 4. To be well advised for the circumstances, the place, time, company, and such like; that we neither insnare our selves, nor give occasion of offence. 5. To restraine the passions that use to break out about them, that they be not occasions of discord or contempt, as Envie, or any evill affection. 6. Not to make merchandise of them, as to use their sports as meanes of gaining from others. 7. To use our delights with consideration of our callings, as Ministers, children, women, servants, &c. that which may be comely in others, may not be so many times, and in many things, in these.

5. There is sobriety in apparell, 1 Tim. 2.9, 10.Rules about apparell. This sobriety hath in it foure things: 1. Comelinesse, which takes order for both extreames, that our apparell be neither rude to dishonour our body, nor strange for the unwontednesse or unseemelinesse of it. 2. Shame fastnesse and modestie, which takes order 1. that our apparell be not the apparell of another sex, Deut. 22.5. 2. or of knowne dissolute persons: modest women may not goe as whores goe. 3. that it tend no way to provoke inordinate desires in our selves or others, as painting, perfuming, naked breasts, &c. The third thing is frugality, which hath respect, 1. to our degree, that we goe not above it: 2. to our ability in that degree, as if we be in debt, or of lesse meanes then others of that degree. 3. to the rate of our expences: for to spend as much as the formost in our rank is no sobriety, though we observe the two former rules. It is sobriety not to be so costly or brave as others, as wee by our degree might be. The fourth thing is piety: a Christian should in his very apparell proclaime his religion, not onely by the moderation of it, but by a free willingnesse to doe good to any, and by professing to know a greater comelinesse, even the decking of the hid man of the heart, and the ornament of good works.

For the cleare understanding of this doctrine concerning apparell 4. rules are to be observed.

1. That whereas the Word of God doth not precisely tell what apparell we should weare: the judgment and example of the wisest and godliest men in the country where we live is to be followed.

2. That the sinne reacheth as well to men as to women. For whereas the Scripture for the most part reproveth or directeth women for their apparell, it was because men in those times did lesse exceed; but now that men are growne so effeminate, the censure lights upon them as well as women.

3. That sinne may be committed in the fashion, or putting on, as well as in the matter or cost, 1 Pet. 3.3. Rom. 12.2.

4. That the vanity of often changing into fashions is to be condemned also.

There are divers reasons why wee should make conscience even of our apparell.Reasons against the vanity of apparell.

1. Here it is a part of our sobriety.

2. Nothing is required of us more then what is required of all that feare God, and is observed by many that might stand upon it as well as we.

3. Wee are forbidden to fashion our selves according to this world, Rom. 12.2.

4. Vanity here is an occasion of contempt: it doth not make us the better thought on, but the worse: how shall I beleeve that he hath not vanity in his heart, that is clothed with it on his back?

5. God will scourge us even for our clothes, Zeph. 1. Esay 3.

6. Our apparell is the fruit of our sinne; and shall the theefe be proud of his halter?

7. Vaine apparell begets in us pride, vaine thoughts, lust, and many inconveniences, especially if we persist in it against our conscience.

8. Sobriety in apparell is a singular praise, an alluring vertue.

[Page]The sixt thing is sobriety in meats and drinks, and so restraineth both gluttony and drunkennesse, but especially the later, Luke 21.24. Rom. 13.13.

Reasons against drunkennesse.There are many reasons against drunkennesse.

1. From the nature of it: It is a paganish sin, a lust of the Gentiles, 1 Pet. 4.3. yea it is a brutish sin, it transformes a man into a beast: a work of the flesh, yea one of the worst, and therefore set in the last place, Gal. 5.21. a work of darknesse, yea it is dishonesty, Rom. 13.13.

2. Frō the time, 1. Of committing it, they were wont to be drunk in the night, 1 Thes. 5.7. as they commit whoredome, so were they ashamed of it. 2. Of forsaking it: the night is past, the day is at hand, Rom. 13.11, 12.

3. From the effects of it.

1. Internall.

1. It takes away the heart of a man: first from himselfe; it swallowes him up, Esay 28.7.2. from Gods service, Hos. 4.11. 3. from the consideration of Gods judgements, 1. present, Esay 5.11. & 56.12. 2. the last judgement, and his owne end, Luke 21.34. 4. from the care of his owne happinesse, Amos 5.6.1.4.

2. It breeds rage, Prov. 20.1.

3. It breeds lust and filthy destres, Prov. 23.29.

4. It wonderfully besots a man, Prov. 20.1. & 23. ult.

2. Externall.

1. It drawes a man out of the way of salvation, Esay 28.7.

2. It breeds vomiting and vile uncleannesse of that kind, Esay 28.8.

3. It breeds mocking and contempt, Prov. 20.1, Psal. 69.13.

4. It breeds a casting out from the society of the godly, 1 Cor. 5.11.

5. It breeds poverty and famine, Prov. 21.17. Ioel 1.5.

6. It breeds abundance of sorrow, Prov. 23.29.

7. It breeds contention, Prov. 23.29.

8. It breeds unutterable danger, Prov. 25.32, 34.

9. It breeds the wrath and curse of God in generall, Esay 5.11.

10. It breeds damnation both of body and soule, 1 Cor. 6.10.

Ob. But I am not drunk, I can carry it and goe away.

Sol. Woe to them that are strong to drink wine, &c. Esay 5.22.

Ob. But I doe not drink so excessively, I onely sit in the alehouse, and now and then drink but a little.

Sol. Drinkings is one of the lusts of the Gentiles as well as drunkennesse, and to sit at it is accursed, Esay 5.11.

Ob. But I never drink my selfe, but give my friends the drink.

Sol. Woe to him that gives his neighbour drink, Hab. 2.15.

Ob. But I never made any man drunk, nor doe I drink much.

Sol. He is accursed, that eateth and drinketh with the drunken, that companieth with them, Mat. 24.49.

Vse. Vse 1. For drunkards to beware and take heed, and if it be possible to get out of the snare of the devill; especially let those monsters be warned, 1. that are usually drunke: 2. that take a pride in drinking, Esay 28.1. Secondly, for masters of families to restraine these abuses, and to this end, 1. to restrain the liberties of their buttery and cellers: 2. to restrain their v [...]ry going to drinking houses, or else to cast them out of their houses, Psal. 101. Thirdly, for Church-wardens and Justices of Peace to see the reformation of this, to search and inquire from day to day, and especially to looke to the houses that entertaine such, else they are guilty of all the drunkennesse, and filthinesse is committed without punishment. Lastly, if the Lord have kept, any of us from this vice, be thankfull, and shew our subjection also in the former rules.

[Page] Trust perfectly on the grace which is to be brought unto you in the revelation of Iesus Christ.

The third thing he exhorts unto is hope, and trust in God, which is amplified by the manner and measure, trust perfectly: and secondly, by the object, viz. the grace which is to be brought at the revelation of Christ: which is forgivenesse of all sinnes, and eternall salvation of our soules, which is called the hope of eternall [...]life, Tit. 1.2.

Hope it selfe is one of the three principall graces: Faith, Hope, and Charity comprehends the substance of all holinesse; but of hope in it selfe, I have considered of it in the notes upon the third verse: it is the manner, and the object is here to be considered. But first I note briefly some things from the coherence, in that he first requireth girding up of the mind, and sobriety of life, and then addes the perfection of our hope in God for salvation; wee may observe,

First, that a sober and temperate life is not enough to salvation; one may be free from drunkennesse, and excesse in gaming, and voluptuousnesse, and yet be in a miserable case: wee must get faith and hope also; as hee said of peace Heb. 12.14. so may I say of sobriety.

Secondly, that unlesse we order our minds, and moderate our lives, wee cannot ever attaine to establishment of our hope of a better life.

Thirdly, yea he teacheth us herein not to rest in the present gaine of godlinesse, as to looke upon the present grace, but still to hasten to the grace that is yet to be revealed. True grace should not so satisfie us, as to make us neglect the expectation and desire of heaven.

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:Five things in a perfect trust. For 1 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, a [...] may some way become the glory we looke for. It is not to turne the grace of God [...]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.

[Page]5. It is to trust servently; not coldly, or dully, but with a lively hope, and inflamed affections.

2 For the second: There are many reasons why wee should be so sincere, so fully assured,Reasons to trust perfectly on the grace is to be [...]vealed. 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.

3 For the third: we shall shew it, that we doe trust perfectly upon the glory to come: [...] hope.

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 u [...]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.

4 [...].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.

[Page]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,Vse. 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.2

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 a perfect hope, they are sure to lose heaven, 1 Cor. 6.9. Deut. 29.19 &c.

3. Of weak and wayward Christians. This doctrine should found in their eares as a great reproofe, Why doe ye doubt, oh ye of little hope? doth God require a perfect hope, and are yee still after so many daies so much unsetled, unperfected? We should account it a great shame to have but a little hope, especially after so long profession, and so much meanes, and so many pledges of Gods love.

4. Of backsliding Christians that fall away; or to [...]se the phrase of the Apostle, are moved away from the hope of heaven, either internally by an habituall forgetfulnesse of it, or externally by revolt or apostasie to the love of the world: These are so far from perfecting their assurance, that they fall away from it.

Thirdly,3 this should serve for instruction to quicken us to use all meanes for perfecting of our hope, devoting our selves to the study of heavenly things, and to the daily contemplation of the glory to come, according to the counsell of the Apostle, Heb. 6.11. not suffering slothfulnesse to hinder from the seri [...]us performance of our duties herein, ver. 12.

Lastly, here is great encouragement to all such of Gods servants,4 as doe trust upon God for their salvation: the Lord will never fa [...]le them that trust in him and whatsoever become of the hypocrite, yet will he never cast away the perfect man, Iob 8.13, 20. If God require so great trust, it imports there is a sure preparation of a glorious estate. Oh saith the Psalmist, how great is his goodnesse that he hath laid up for them that trust in him, Psal. 31.19. Thus of the m [...]nner of our hope, Trust perfectly. Now followeth the object of it, viz. The grace which is to be brought unto us in the revelation of Iesus Christ: and here first of the object it selfe, and then of the time of the communication of it.

The grace which is to be brought unto you.

Grace sometimes signifies the Gospell,What grace signifies in the severall [...] of it. Tit. 2.11. sometimes the favour of God in Christ, so in the salutations of the Epistle: sometimes an externall calling or function so Paul calls his Apostleship a grace, Rom. 1.16. sometimes the gifts of the holy Ghost, so usually: lastly, sometimes the glory of heaven, so here.

It is true, that some reade it, the grace that is brought in the revelation of Iesus Christ: and so it meanes that true grace which in this world the Elect doe [Page] receive, when Christ is revealed to them in their conversion to God by the mighty power of the Gospell: and so foure things might be observed:

1. That God revealeth his Sonne in all that shall be saved at some time of their life or other.

2. That Christ is never revealed in us till the time the grace of the sanctifying Spirit be wrought in us, and the riches of Gods graces in his promises be declared to us. For there is a double grace in the revelation of Christ. 1 The declaration of Gods grace in his promises. 2. The possession of the graces of his holy Spirit.

3. That were not, this grace is brought unto us, offred and urged upon us, we would live and die without it.

4. That when we know our interest in Gods favour, and that wee have received the true grace of Christ, we should trust perfectly in it, and that i [...] all the foure senses before opened.

But I take it in the sense as it is rendred by the Kings Translators, and so understand it of the glory of heaven, which is to be considered both in the nature of it, it is called grace; and the time of manifestati [...]n, not on [...]y in generall, that is to be brought unto us: but in speciall, at the revelation of Iesus Christ.

The glory of h [...]av [...]n c [...]ll [...]d g [...]a [...]e in three respects. Grace.] The glory of heaven is called grace in three respects. 1. Because it is given freely without our deserts, as the Scriptures prove, Eph. 2.5.8. Tit. 2.11. Rom. 4.16. & 5.21. 2. Because it is assured unto us by grace: as the body of Christ is called bread, because it is signified by it; so our hope and everlasting consolation is assured by grace, 2 Thes. 2.16. 3. Because grace and holinesse is the greatest part of the kingdome of heaven. For righteousnesse is the maine thing wherein the kingdome of God consists: as the image of God in the creation was Adams greatest happinesse, not Paradice onely, see Psal. 17. ult. Rom. 14.17.1 P [...]t. 3.7. & 5.10.

Vses.The Uses are,

1. We should therefore disclaime al [...] conceit of our owne me [...]its, and use our hearts to it affectionately, to professe that we are all that we are onely by the grace of God, 1 Cor. 15.10.

2. It should inflame our thankfulnesse: we sh [...]uld never be without this sacrifice, considering we have so great inheritance by the meere grace of God in Christ. It is worth the noting, that the same word for thankfuln [...]sse doth signifie grace in the originall.

3. We should have our conversation according to the grace of God, 2 Cor. 1. 12. seei [...]g grace is that which will live by us for ever, we should be taken up with a perpetuall care of getting and increasing of it.

4. Seeing God doth all for us freely, w [...] should be importunate in prayer that he would make us worthy of the [...] him to fulfill all the goo [...] pleasure of his own goodnesse, especially the work [...] of our faith with power, that h [...] name and grace may be glorified in u [...], 2 The [...]. [...].11, 12.

7▪ Th [...]ngs [...] sh [...]uld [...] Gods [...].5. We should learne to shew mercy as God doth.

1. Though they deserve it not.

2. In gr [...]at abun [...]ance.

3. In matters of holinesse as much as any other way, it being the best meanes to shew mercy to the soules of men.

4. To bring it to them, not tarry till it be sought of us.

5. In the most seasonable time: God doth not give heaven, or his blessi [...]gs all at once, as men doe their workes of mercy all at one time of the yeere.

6. With constancie: God will never leave till they be in heaven.

7. With faith and faithfulnesse: so as promised mercy may be trusted [Page] on without faile; God never disappoints after he hath promised, wee may trust perfectly on it.

Which is to be broug [...]t unto you.

From the manner of the propounding of the words divers things may be noted.

1. That the Christians happinesse in hope is better than the carnall mans felicity present: They must trust upon the grace to be brought; yea so a [...] they trust not in any thing el [...]e. For they are sure to have their happinesse, and to enjoy it when they have it: so are not carnall men of any thing they hold, as we may see by experience. Is it not better for a poore man to have the hope of heaven when h [...] dies, then to be as some great men have been, which are now co [...]founded and mined?

2. God hath thought it meet to deferre the glory of heaven: it is to be brought, it is not brought already.

If any a [...]ke, why God doth not give heaven,Quest. assoone as he gives grace and favour,

I answer:Answ. Why God giveth not h [...]avē as soone as he giveth grace and favour.1. That God thereby doth give way unto the kingdome of Christ, for the exercise of it on earth in gathering the Elect, and subduing his enemies, which when it is done he will deliver the Kingdome into his Fathers hands, and th [...]n God shall be all in all. 2. It is deferred, that so God might make evident proofe of the faith and patience of his servants, and to shew that they stand by a better grace then they had in their creation. But what should I wade into this point? It is enough for us, that it is the pleasure of Gods will it should be so, and it is equall we should doe our work before we receive our wages.

3. It shewes, that the Maker and Builder of that happinesse is God, and that our glory is made ready to our hands.

4. It imports, that as in the state of nature we cared not for grace; so in the state of grace wee are not so carefull as wee should be of going to heaven: wh [...]n we are justified, and sanctified, we forget heaven: it must be brought unto us, we will scarce goe seeke it.

5. It shews, [...]u [...] security and forgetfulnesse shall not make the faith of God of none [...]ffect: it shall c [...]rtainly be brought unto us.

6. Lastly, wee may here gather one way of comforting our selves against the infirmitie [...] that accompany our natures; that when we feele our weaknesses, yet we sh [...]uld be comforted in the hope of the strength wee shall have. Art th [...]u humbled for thy ignorance? why rejoyce in the knowledge thou shalt have. And so I say of the untowardnesse of thy nature to good: thinke of the time when Christ shall be perfectly formed in thee: think of the grace shall be brought unto thee, if thou be discouraged, and never of [...].

[...]t the revelation of Iesus Christ.

That i [...] at the day of judgement.Doct. Why [...]h [...] day of judgment is called the revelation of Iesus Christ. The day of judgement shall be a time of wonderfull revelation. For then,

1. [...] glory of his person which he hath received of the Father in heaven sh [...]ll [...]e r [...]vealed.

2. The terror of Christ as a Judge shall then be fully exprest. The world little know [...] the terror of that day. Hee came not at the first comming to judg [...] the world that is yet to be revealed.

3. The g [...]ry of the body of Christ (the Church) shall then be revealed, when we shall [...]ee all the societies of all ages together in one armie. 2. All the good they have all done shall be fully opened. 3. All the glory of heaven shall then [...]e e [...]ated upon them.

4. The everlasti [...]g counsels of God shall then be broken open, and explained [Page] to the eternall clearing of Gods justice, and the exalting of the praise of his mercy.

Vse.The Use may be,

1. For information: we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world: It is because a vaile is as it were drawne over Christ that they cannot behold him: and so we may see one reason why we are not more inflamed to the personall love of Christ: it doth not yet appear what we shall be by his merits, nor have we seen the exceeding glory of the onely begotten Son of God.

2. For instruction: we should long after that day: if Christ be so good unto us now, oh what will he be at that day? If in this life holy men could say of him, as Paul did Phil. 3.9. what shall we say or think of him, but as worth ten thousand worlds in comparison? In the meane while, let us be content that our life be bid with Christ in God, knowing that when he shall appeare, we shall also appeare with him in glory.

Verse 14. &c.

As obedient children not fashioning your selves unto the former lusts of your ignorance.

HItherto of the three things to which the Apostle exhorts. The reasons follow, whereof the first is contained in these verses, and it is taken from the image of God, in which Gods children ought to resemble him: they should strive against all inward evils, and refraine all the excesses of life, and addresse themselves with all care and confidence to the provision of a better life, because they are begotten again unto God, and it is required of them that they should be holy as he is holy.

This reason is both propounded and expounded: propounded in these words, as obedient children: It is expounded two waies, 1. By description, 2. By proofe or testimony. It is described negatively and affirmatively: by negation he shewes what we should shun, viz. fashioning your selves according to the lusts of your former ignorance: Affirmatively he sets it out by shewing, 1. the patterne to be imitated: 2. and the manner of our imitation. The patterne is the holinesse of him that called us: The manner is to be holy in all manner of conversation. Thus of the description. For the proofe 2. things are to be considered. 1. Whence the proofe is fetched, [...]n these word, As it is written. 2. What is alledged in these words, Be ye holy as I am holy.

As obedient children.

These two words import a twofold consideration: 1. they are the children of God: 2. you must obey as children.

The first point gives an occasion to consider of three things.

1. That God hath children, not onely Christ his naturall Son, and the Angels his sons by creation, but the Saints also by adoption and regeneration.

2. That it behoves Christians to seeke and know their adoption to be the sons of God. It is wonderfull to think of the almost infinite carelesnesse of men, that can heare of so great felicity, as the adoption of sinfull men to be the sons of God, and yet there is no heart in man to seeke after it.

3. In that the Apostle applies the consideration hereof to perswade to holinesse of life, it shews, that the assurance of Gods favour as our Father, doth kindle obedience, and make us more fit for all well-doing, as these places prove. 1 Thes. 1.5, 6, 7. 2 Pet. 1.8, 9, 10. 1 Cor. 2.12, 14. 2 Tim. 1.12. Heb. 10.22.Vse. The Use is, First for confutation of their fancies, that thinke assurance would breed security, and that it is better to be a little doubtfull then fully resolved: whereas both Scripture and experience is against it; yea there [Page] is a secret corruption in the hearts of the very godly herein, nourished perhaps by the devill. But let us be fully perswaded to pray with all importunity, that God would give us this knowledge.

But I have felt more hardnesse of heart,Object. and corruption of nature since assurance, then I had before.

First, examine thy heart, whether thou call not peace of conscience by the name of hardnesse of heart.Solut. Of those that think they feel more hardnesse of heart after assurance then before.

2. Know, that hardnesse of heart, and unfitnesse to holy duties is in us by nature, and is not taken away by assurance; neither is thy case the worse, that thou feelest it more now then before. For that may import more softnesse of heart.

3. Consider, that God may withhold his comforts, and lead thee to some tentations to try thee, whether thou wilt beleeve without feelings: It is not strange for Gods servants after their greatest comforts to be assailed with greatest tryals. For so after forgivenesse of sinnes, we are taught to looke for tentations, and pray against them in the Lords prayer: as Christ was tempted presently after his confirmation in Baptisme: Paul soiled with vile tentations after his revelations: David afflicted worse then before after his annointing.

4. It will be profitable to set thy heart in some order, and by examination and particular judging of thy selfe, resisting evill, to reduce thy selfe into a better frame, and order of well-doing.

Thus of the first point.

For the second: wee may here observe, that the image of God in us consists in obeying God with the obedience of children, where two things may be noted.

1. The imperfection of our obedience, it is but as the conformity that is in children to the holinesse either inherent,

Our obedience must be [...]he obedience of children in six respects.

or prescribed by the Parent.

2. The manner of the truth of our obedience, and so there are sixe things imported in that similitude, which must be in our obedience.

1. It must proceed from love to God and goodnesse, not for servile ends.

2. It must be without distrustfull care about successe in outward things, or a present reward of well-doing: so is it in a child.

3. With constancy: a child is not hired for a day, or a year, to give over upon a quarters warning.

4. With humility and feare.

5. With faith or some perswasion of acceptation.

6. In all things: so doe Children.

Not fashioning your selves according to the lusts of your former ignorance.

One great part of our holinesse, and Gods image in us, is to keep our selves free from the lusts of our former ignorance, that is, from the power of such sins as we were specially guilty of before our callings, or are specially hatefull in unregenerate men.

Before I enter upon the particular opening of the words, in generall these things may be observed.

1. That it is a singular dishonour to our holy profession, for such as professe sincerity in their carriage, to relapse into the similitude of carnall men, and to beare againe the image of the old Adam, or to fall to the sins againe, they have repented of in profession.

2. That after calling we must not onely avoid the foule acts of evill, but strive against the power of lusts of evill, even against the power of internall concupiscence.

In particular I consider in these words three things.

[Page]1. The evils to be eschewed: viz. lusts, and former lusts.

2. The manner of eschewing: not fashion your selves.

3. The motive: they were the fruits of former ignorance.

For the first I propound three things to be also considered.

1. What those lusts are of our former lives, which are so hatefull after calling, and doe so oppose the image of God in us.

2. What reasons there are to move us so carefully to preserve our selves against them.

3. What meanes we should use to be kept from them.

For the first. By lusts here the Apostle

1. May meane those grosse sinnes, which before calling, while they were wicked, some of them lived in, such as were whoredome, drunkennesse, covetousnesse, railings, &c. For these and such as these in the fourth Chapter hee calleth lusts of the Gentiles, and such were some of them, 1 Cor. 6.9. Lust signifies sometimes all sorts of sins, Ephes. 4.22. Tit. 2.12. It is true, it is a most lamentable griefe to see Gods children fall into grosse and soule evils, and to run with the times in the same excesse of riot and disorder; I say it is lamentable both in respect of the scandall of it, and in respect of the wound it makes in the conscience, and in respect of the fierce judgement of God, wherewith he doth pursue it: but I think this is not here meant, or not chiefly. For this is not enough to shew that we bear the image of Christ after calling, that we are free from outward grosse sins, but hee goeth further, and therefore

2. Hee doth meane those inward evill desires which deforme and disfigure a Christian, especially when they shew themselves outwardly by any signes or fruits of them: Thus are they called affections, Gal. 5.24. and thus there are divers sorts of Lusts especially hatefull after calling.

Sorts of lust hatefull after calling.

1. The love of worldlinesse, and the love of earthly things: the relapsing to the desire after earthly things, when it is immoderate. It is a most lamentable thing to see a Christian that professeth the assurance of a better life, lie digging like a mole in the earth, &c. Eph. [...].3, 4. Ier 46.

2. The lusts of envie, strife, and malice, 1 Cor. 3.3. Rom. 13.13.

3. The lusts of vaine-glory and conceitednesse, Gal. 5.24, 25, 26.

4. The lusts of uncleannesse and impurity, Rom. 13.13. Col. 3.5.

5. The lust of Epicurisme, viz. the desire to fare deliciously, and to weare dainty apparell. This was Dives his lust, Luke 16.

6. The lust of the eye, 1 Ioh. 2.16.

It is wonderfull unseemely to behold any of these in Christians.

The reasons why we should be so carefull to avoid these lusts, are

Eight reasons why w [...] should avoid lust after [...].

1. It is the speciall will of God, and a speciall part of our sanctification, 1 Thes. 4.3, 4.

2. These defile the soule, and make it ill-favoured like a leprosie, Matth. 15.19, 20.

3. These are works of the flesh, Gal. 5. and fruits of corruption in nature, called lust o [...] concupiscence: the uncleane issue they are, of our corrupt and putrified natures: the devill is the father of them, and the flesh is the mother: it is to beare the image of Sathan, Ioh. 8.44.

4. These fight against the soule as well as grosse evils, 1 Pet. 2.12.

5. The Apostle disgraceth them by saying they are foolish and noysome: and so they are in their nature and effect, 1 Tim. 6.9.

6. These hinder the efficacie of Gods ordinances; as the word, 2 Tim. 3. 6. Mar. 4.19. prayer, Iam. 4.1, 3, 4.

7. These lusts will quickly intise, and be intised, and quicken, yea and bring forth too, if they be not watchfully suppressed, Iam. 1.15, 16. As in [Page] this late instance; Lust begat chambering: Chambering begat sorcerie:

Note.

Sorcerie begat whoredome: Whoredome begat desire of divorce: Desire of divorce begat murther: Murther begat the unknown villanies.

8. Here lyeth the proofe of our sincerity in Christ, 4.21, 22.

Now there are foure Preservatives to keepe us from the power of these lusts.Foure preservatives against lust.

1. The sound knowledge of Gods Word. For as it is Ignorance that first bred them, so is it knowledge that both drives them out, and keeps them out, Prov. 2.1, 3, 4. &c. Psal. 119.9. especially the promises, 2 Cor. 7.1. 2 Pet. 1.3.

2. Meditation of our short continuance in this world, 1 Pet. 2.12. 1 Ioh. 2.17.

3. To walke before God, and to keep our selves in the way of the righteous, conversing with the wise and mortified, shunning the company of the wicked and dissolute.

4. By confession and godly sorrow to beat downe, and crucifie our flesh, and the lusts thereof, when they begin to rise.

Thus of the matter to be avoided, viz. The lusts of their former ignorance. The manner followes, viz. not to be fashioned unto them; which imports,Fashioning of our selves to sinne hath 7. things in it. that they should not give themselves over out of the liking of sin to the service and obedience of it. For to fashion our selves to evill hath in it divers things.

1. The imagining of mischiefe: praeconsideration, deliberation: the frame of evill.

2. An admiration of the beauty of sin, a liking of it, a secret inward high estimation of it, a kind of adoring of the felicity contained in it, a contemplative delight in it.

3. A taking care to performe it, and accomplish it.

4. A framing and ordering of our affaires, that they may be obeyed, and the inward frame effected.

5. A constancy in all this to be every day striving about it.

6. A pursuing of sinne, though we be disappointed or cloyed in the enjoying of it.

7. A laying downe of all our armour, and not resisting it.

The Use of this is:Vse.

1. For information: wee may here note implyedly, that Gods servants have their frailties after calling, in that he doth only exhort from fashioning our selves to sinne.

2. For tryall: Art thou grieved for thy daily sinnes and wants,How to know whether one sin presumptuousty or no. and dost thou foare thou dost sinne presumptuously? here thou mayest try thy selfe by 1. inquiring, whether thou fall to thy old sinnes or no. 2. whether thou sin with study and deliberation. 3. whether thou admire sin, and accordingly favour it, and delight in it. 4. whether thou take care for it, being vexed if thou be crossed in it, & casting about for all waies to accomplish it. 5. whether thou yeeld thy selfe to it, as a servant to obey it, or rather as a childe of disobedience to be framed according to it. 6. whether thou refuse to beare armes against it. 7. and lastly, continue in the love of it, though thou be disappointed. For if thou beare armes against it, and art thankfull when thou art disappointed, and dost not by covenants yeeld thy selfe to it, nor place thy happinesse in it, or not sinne by deliberation; it is certaine thy sinnes are but of infirmity. But contrariwise, if these things be in thee before condemned, thou sinnest presumptuously. Here also men may try, whether they decline or no after calling.

3. We should be here informed to take heed of any of these degrees of sin, and by a daily watch to looke to our selves, that wee be not overcome of [Page] the deceitfulnesse of sinne, and be thankfull to God, if thy sins get not this head in thee; or if they have, dally no longer, but repent: For certainly thou art fallen away, inquire no further into it, but repent and amend.

4. Lastly, here is implyed, wherein the holinesse of a Christian doth consist, viz. 1. To be free from the power of his old corruptions. 2. To fashion himselfe to the law of God, and the law of his minde: It doth not consist in the perfect resembling of the holinesse of Gods law, but in a desire and daily endevour to fit and frame himselfe more and more to the holinesse set before him, and that daily striving still to come neerer and neerer to the patterne.

Ignorance.]

There are three sorts of ignorance. 1. There is a profitable ignorance. 2. There is an ignorance of meere negation, that is no sinne. 3. There is a ignorance of corrupt disposition. There is a profitable ignorance, viz. not to know evill: so it had beene good for Adam never to have known evill by experience: so had it beene good for the Iewes, if they had never known the fashions of the Gentiles: and in some respect for Apostates, if they had never knowne the truth, 2 Pet. 2.21. There is also an ignorance of meere negation, as Christ knew not the day of Judgement, and husbandmen know not Physick, or Astronomie, &c. and yet sinne not. But most usually ignorance is taken in the third sense, to note, that want of knowledge is joyned with evill disposition also: and so it is taken here. Now this ignorance is either of frailty, or of wilfulnesse and presumption: The one is in the godly after calling, and they pray against it, and confesse it, and mourne for it; and the other is in wicked men, and they like themselves well enough notwithstanding; yea they refuse the knowledge of Gods waies, and willingly live without knowledge; and this latter is here meant.

Quest.But why is ignorance named as the speciall sin to set out their unregenerate estate, seeing they were guilty of many other sins?

Answ. Why ignorance of all the sins of unregenerate men is rather named.Not because men sinne onely by ignorance, as the Platonists thinke; but 1. It may be the holy Ghost doth of purpose doe it to aggravate the hatefulnesse of the sinne, because men use to excuse it, and make light of it. 2. Because it is a sinne none are free from: If he had named whoredome, or drunkennesse, &c. many unregenerate men would have pleaded not-guilty. 3. This sinne serves more to taunt and reproch the rebellious nature of man: It was the knowledge of good and evill that Adam so much aspired unto, and loe now he and all his were set in grosse ignorance, as the just fruit of aspiring after forbidden knowledge. 4. Because ignorance is the mother and nurse of all sorts of sinnes, as these places shew, Eph. 4.18, 19. 2 Pet. 2.12. Psal. 36.2, 3, 4.

Quest.But have unregenerate men no knowledge, that he thus directly chargeth the unregenerate estate of the very Elect with ignorance?

Answ.Yes, they have some knowledge: For they are wise to doe evill, and they may have great knowledge and learning in Arts and Sciences; and they may have excellent civill knowledge to manage civill affaires, and may abound in skill to get money and advance their estates: and they have in matters of religion the light of nature, and the generall grounds of knowledge of the principles in Scripture: yea they may raste of the good word of God, and the powers of the life to come: But yet they are justly taxed with ignorance, because they know no [...] God as a Father by the light of faith, nor whom hee hath sent Christ Iesus: and besides, they have no desire nor delight to know their owne iniquities, or the way how to reforme their owne lives; they have no knowledge to doe good.

These things being thus resolved, there are divers observations to be noted from hence.

[Page]1. That a true Convert must make conscience of inward sins, as well as outward: of defects as well as evill desires or lusts: as here of ignorance, as well as of wicked thoughts. The same God that saith, How long shall thy evill thoughts abide in thee? complaines also of ignorance, as Esay 1.3.

2. That ignorance is no small sin: it is exceeding hatefull to God: contrary to the doctrine of the Papists, that say, it is the mother of devotion.

3. That without reformation of ignorance, we cannot be truely turned to God; without knowledge the mind is not good: therefore to teare the vaile is one part of Gods work in our conversion, Prov. 19.3. Esay 25.8.

4. That ignorance is wanton, and full of lust, Eph. 4.18.

5. That the way to be rid of lusts is to be rid of ignorance. For saving knowledge keeps us from sin, Iam. 3.17. A godly man sinneth not, because his seed abideth in him; knowledge is the sword of the Spirit, and here we may see the principall use wee should put our knowledge to, viz. to clense our hearts of base thoughts and desires.

6. That we may live in places of great meanes for knowledge, and yet be grossely ignorant. For he writeth here to the Jewes, who had the law, and the Prophets, and the Oracles of God, and the Priests, &c.

7. That all knowledge or learning without the knowledge of Gods favour in Christ, and the way how to reforme our owne lives, is but grosse darknesse, and foolish ignorance, as was before explained.

8. That habituall lusts are a sure signe of ignorance, whatsoever knowledg men pretend.

Lastly, it may be profitably here asked, Seeing there is ignorance even in the children of God after calling,Quest. what are the signes of unregenerate ignorance?

Unregenerate ignorance may be discerned by divers signes.Answ. [...]

1. It hardens the heart, and works a continued evill disposition to sinne with greedinesse, Eph. 4.11, 18. Now the ignorance in the godly may be where the heart is softned, and the overflowings of corruption stopped.

2. It hood winketh the soule in the maine things needfull to salvation: as the knowledge of a mans owne iniquities, God in Christ, the forgivenesse of a mans owne sins, and generally all the things of God, 1 Cor. 2.14. For either wicked men perceive them not, or not spiritually, out of desire and care for them, without corrupt ends. A wicked man may discern spirituall things carnally, but not spiritually.

3. It hath never beene in the furnace, I meane of mortification; it hath never been truly repented of: whereas the ignorance of the godly hath often been in the fire: it hath been often confessed, rended, mourned for, &c.

4. It will suffer no saving grace to neighbour by it; where ignorance hath not beene repented of, there no feare of God, no holy contemplation, no uprightnesse, love of God, or his word, or his people, will dwell. Now the ignorance that is in Gods children, is well neighboured with many holy graces that can dwell by it.

And as these ignorances differ in nature and working, so they differ in imputation: For unto the godly there is a sacrifice for ignorance: God d [...]th not impute ignorance unto the godly: it shall be to them according to what they know, and not according to what they know not.

And thus of ignorance, and so of the 14. verse.

[Page]

Verse 15.

But as he which called you is holy, so be you holy in all manner of conversation.

HItherto of the first branch of the description of Gods image in us, as his children: viz. our conformity to God in holinesse, and so the image of God in us is our endevour to be like God in all things in holinesse.

There are three great considerations in this verse, 1. whom we must imitate, viz. him that hath called us. 2. In what we must imitate him, viz. in holinesse, 3. how, viz in all manner of conversation.

Ingenerall and from the coherence we must note,

Of the [...] of Gods [...].1. That it is not enough that we approve our selves to be Gods children, that we avoid sin, but we must also be employed in doing good. Hence we are compared to trees, in which barrennesse is as gr [...]at a fault, as ill fruit.

2. That the patterne of all holinesse is God himselfe, or Christ, or rather God in Christ. For whither else should we goe for example? If to the dumbe creatures, they have not natures capable of holinesse. If to Angels, they are invisible, and so we cannot behold them, and in Scripture little is recorded of them; and besides, we know many of them fell away. If to man, they are all fallen in Adam, and there is none that doth good, and good men have their both errors and sins. Therefore we may say, whom have wee in heaven but God,Vse. and there is none in earth with him. Vse. Therefore wee should labour, 1. To know God. 2. To observe the specialty of his prais [...]s, that are imitable both in his word and works. 3. Wee must carry our selves with that humility and piety, that we may walke with God, else we cannot set him a [...] a patterne before us.

3. That there are two pictur [...]s as it were presented to the soule, and for both there is gre [...]t pleading for entertainment and liking: The one is the picture of sinne, even of sinnes repented of, which are n [...]w varnished, and with many plausible motives commended by b [...]th the world and the devill, not without the good liking of the flesh. The other is the picture as it were of the most holy God, pourtraied out in the Gospell, especially in the glory o [...] hi [...] holinesse. Now here we are taught what to avoid and what to follow, a [...]d the rather, because here we are put in minde of the experience we have of Gods goodn [...]sse: for it is he that ha [...] called us. Now of the former lusts, t [...]ere can be assigned no good that we [...]ave gotten by them: The devill may lyingly tell us of some good to come, but wee know, that for the time past, we got no [...]hing but shame and sorrow by them.

Thus of the generall.

As he that hath called you.

The first thing i [...] whom we must imitate, a [...]d that is here exprest by [...], to be he, that hath called us, viz. God; and the Lord doth of purp [...] [...] o [...] descriptions of himselfe for divers rea [...]ons.

1. [...] our disability to c [...]ceive of God, as he is fully; and there [...]re he [...] his knowledg into us by drops or spar [...]les as it were; so far is our nature swarved from the knowledge of God, that the doctrine o [...] God in the whole i [...] a doctrin [...] too transcendent for us. 2. This God d [...]th to excite affection in us toward him, as taking no delight in a dull c [...]templation of him, and therefore by such p [...]riphrases he doth with some [...] consideration either gore us (if it be a phrase of terror or sudd [...]nly [...] with some divine spa [...]les, that like lightning force our att [...]d [...]. 3. The [...]ord doth use such descriptions out of choice of [...] which is most pertinent to the question in hand: The Lord thr [...]ugh [...]ut the whole Scripture is every where respective of the names he giveth [...]: [Page] therein shewing us, what care we should have in taking up the name or title of God. 4. It is a most forcible kind of speaking; for compendiously it importeth abundance of matter, usually more then the bare title it selfe would import: as here thi [...] phrase (He that called you) doth not onely shew, that it is God that is to be imitated, 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 ch [...]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 thi [...]ke in how sinfull a case God found us, and how freely he loved us; how great m [...]rcy he called us unto, and how unexpected it was either for matter or m [...]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 [...], a [...] he reveales himselfe to our understanding in our calling, acco [...]ding [...] the revelation of his grace in our conversion, so as wee are wil [...]i [...] [...] 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 [...] [...]ere propounded.

Foure thing [...] m [...]y be here noted: What, Who, Whom, and When. What, or the w [...]rk it selfe, He called us. Who was the author of this calling, viz. He, a [...] God. Whom, or the persons called, you. When, or the time, hath.

[...] may understand more distinctly what our ca [...]ng fr [...]m God [...], it will not be amisse to consider,

1. [...] God calls us.

2. What our effe [...]tuall calling is.

3. Why our conv [...]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 G [...]d call us.

6. To what he calls us.

7. The [...].

For the first: the [...]lling of God is either particular or generall. The particular is to se [...]ve G [...]d in some set function of outward life, [...]. How many [...] God cals men. 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. [Page] 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,What our effectual: calling is. 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 2 last is the calling here meant: and by this definition of it, the second thing is answered, viz. what our effectuall calling is.

3 Now for the third point: This marvellous thing wrought by Gods wonderfull mercy by his Word and Spirit,Why our [...]onversion is t [...]rmed our call [...]ng. 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 si [...]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.

4 Quest. But how may a true calling be discerned, seeing wicked men may be affected by the word, and see, that it concerneth them?

How a true ca [...]ling may be dis [...]. 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 periphras [...]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.

5 Now for the fift thing, wee must know, that this calling or choise doth [Page] 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 wonderfull mercy in calling us doth appeare by the consideration 6 of the things unto which we are called. We are called,What we are called to.

1. To his marvellous light, 1 Pet. 2.9.

2. To the fellowship of his Son Jesus Christ, 1 Cor. 1.9.

3. To liberty, and a wonderfull free estate from the servitude of sinne, Satan, the world, the ceremonies of Moses, &c. Gal. 5.13.

4. To the grace of Christ, Gal. 1.6. even to a holinesse better then that in Adam, Rom. 1.7.

5. To an estate of immunity and free pardon, Rom. 5.31.

6. To all safety, Esay 41.1, 2, 3. Rom. 8.28.

7. To the glorious kingdome of Jesus Christ, 2 Thes. 2.14. 1 Thes. 2.12. 2 Pet. 1.3. and 1 Pet. 5.10.

The consideration of this wonderfull grace of God in calling us, may imply the misery of such as have not imbraced Gods calling,7 as it is set out,Vse. Prov. 1. Luke 14. with Mat. 22. Esay 50.2. & 61.4. Ier. 7.13, 14, 15. & 35.17. Let such then as have the meanes, and are somewhat touched looke to it seriously, that they turne to God with their whole hearts, lest, as Mat. 20.16.

2. It should enflame every one of us to make our calling sure, 2 Pet. 1.10.

3. We should stir up our selves to live as may become the called of God, as these Scriptures shew, 1 Pet. 2.9. &c. 3.9. 2 Tim. 6.11, 12. 1 Thes. 2. [...]2. Eph. 4.1, 4. Gal. 5.13. as also the use of this consideration in this text shews.

Lastly, considering our daily trespasses, let us still goe to God as to a Father, and cry with humility, we are no more worthy to be called thy sons, &c.

Thus of the first point, or what, viz. calling. The second is, who calleth u [...]: It is here said, He, that is, God. We must understand, that our calling is the work of the whole Trinitie: for it is given to the Father, Gal. 1.6. to the Sonne, Rom. 1 2. 1 Pet. 5. 10. to the holy Ghost, 1 Ioh. 2.7. so that this He, is the G [...]d of all grace, the whole Trinitie. There is a rule among Divines, that the works of God which are without are undivided. The are two sorts of works [...] God, inward a [...]d outward: The inward are proper to each person, as to beget proper to the Father, to proceed to the holy Ghost, &c. Now the outward works, such as decrees before time, and Creation, Providence, Calling, &c. in time, are common to all three persons; not that every particula [...] a [...]t is the act of all three persons, for that cannot be true; for onely the Sonne was incarnate: But the meaning is, that in the generall wor k, each worketh in his owne order and nature: as in Redemption, the Father worketh by willing and sending: the Son by assuming our nature, and suffering, &c. the holy Ghost by applying and confirming. Now calling is one of the work [...] in common.

The c [...]nsideration of this, that it is God that calleth us, may

1. Comfort us in the assurance of his faithfulnesse,

Vses.

hee calls us that is uncha [...]geable, 1 Thes. 5.24. 1 Cor. 1.8, 9.

2. It should bind us the stronger to the care of a life answerable to his greatnesse that hath called us.

You.]

1. Not all men: there is a restraint and limitation of the effectuall calling: it is absurd to grant a calling out, and yet say it is universall.

2. This you) imports all sorts of men, though not every one of every sort, yet without exception of outward condition [...] Jewes and Gentiles, Rom. 9. 24, 25. bond and free, 1 Cor. 7.

Hath.] Our vocation is past, it is no more to be renewed; we are justified, [Page] and sanctified daily, but not called: we can be but once borne in nature, nor can we be any more called, or regenerate in grace.

Thus of the first point, viz. whom we must imitate, viz. God that called us. The second is, in what we must imitate him, viz. in holinesse.

Foure sorts of holinesse. Is holy.] There are foure sorts of holinesse: Independant and unlimited, viz. the holinesse of God. 2. Independant and limited, viz. the holinesse of Christ: for the holinesse of his divine nature is independant, and the holinesse of his humane nature is limited, for it is finite. 3. Dependant and unlimited, and such is the holinesse of the Scriptures: Dependant it is, for it is of God: Vnlimited it is, for it intreats of all kinds of holinesse whatsoever. 4. Dependant and limited, and such is the holinesse in man and Angels: it is the first kind of holinesse is here meant.

God holy three waies.There is a threefold holinesse in God, or hee is holy three waies. 1. By nature, being void of all corruption or change. 2. By administration, and so his holinesse is his justice, in distributing rewards to the good, and punishment to the evill. 3. By conception, for the Lord doth conceive the Idaea, or the patterns of the holinesse of all the reasonable creatures. The Carpenter conceives first the frame of his house in his head, and then buildeth it according to the patterne: So doth God conceive first the holinesse that is fit for the creature, and then works it in them. This Idaea or patterne of holinesse, or vertues in God, is either internall in the mind of God from eternity, or externall in the word of God.

Now the holinesse of God that we are to imitate, is both that holinesse which God hath conceived in the patterne exprest in the word, and also that which is in the nature of God, as it is described in the word. There is also a holinesse of works in God which we must imitate: I mean of particular works, as in carriage toward enemies, Mat. 5. in mercy, Luk. 6. in love, Eph. 5.1. and thus as children we should imitate the holy nature, as it were of our heavenly Father.

Now by the way we must know, that God is not holy by any legall holinesse as men are: that is, his holinesse stands: not in the observation of any law given by any other, but is himselfe the rule of all holinesse: so as things are not first holy, and then God doth them; but God doth them, and therefore they are holy. Thus of the second thing. The third followes, viz. how we must imitate God in holinesse, viz. in being holy in all manner of conversation.

So be you holy in all manner of conversation.

Doct.There are eight doctrines may be noted in these words.

1. That without holinesse we cannot be accepted with God, we have no communion with him, nothing but holinesse will serve the turn, Heb. 12.14. 1 Ioh. 1.6.

2. It must be holinesse indeed, not the picture of it will serve the turn, nor counterfeit holinesse, nor temporary holinesse, nor civill honesty.

3. If Christians want holinesse, the fault is in themselves; for he saith, be ye holy, implying, if they be not so, it is because they are carelesse, and will not labour for it; and great reason the blame should lie upon us, if wee will still neglect sanctification.

1. Having such a great recompence of reward set before us.

2. Having so matchlesse and perfect a rule, and canon of holinesse written in the word of God to direct us.

3. Having our natures by regeneration in part healed, and freedome of will in part restored; so as no [...], if wee be not holy, it is because wee will not be holy.

4. Having such mighty helps, as are

[Page]1. The assistance and supply of the spirit of grace within us.

Who h [...]lps to [...].

2. Prayer, with a promise of granting whatsoever we aske.

3. Guides and spirituall Pastors to oversee and direct us.

4. A cloud of witnesses, even the examples of the godly of all sorts.

5. Such acceptation with God, if we be willing, and love to be his servants, Act. 10.36. But of this in the next point.

4. Here is implyed, how infinitely kinde God is in accepting our holy endevours, if we desire to be holy in all our conversation, he will account it to be holy as he is holy; and yet alas it comes ten thousand degrees short of the holinesse of God; yea far short of what it should be: yea, which is more, of what it might be in us.

5. The image of God is in conversation, as well as nature: we resemble God not onely in the renovation of our nature, but in the renewed actions also: so then we beare Gods image, 1. In nature. 2. In action or obedience. Of this later here.

6. A Christian should be especially carefull of his outward conversation, even to shew forth the light of good works and holy carriage before men. Wee should be exceeding carefull to expresse holinesse in conversing one with another.

There are many motives.12 M [...]tives to holy conversation.

1. We are Gods witnesses, 2 Tim. 2.2.

2. Tis a good profession, 2 Tim. 2.2.

3. There are many witnesses to observe us, 2 Tim. 2.2.

4. Carnall men are crooked and perverse, Phil. 2.16.

5. A holy conversation will silence foolish men, 1 Pet. 2.15.

6. It will bring much glory to our heavenly Father, Mat. 5.

7. It proves our justification, and foretels our salvation.

8. To walk upright is to walk safely, Prov.

9. Tis as it were to live in heaven, Phil. 3.20.

10. It will support us in wrongs & adversity, Act. 23.1.2 Cor. 1.12.

11. It will shew our knowledge is not idle, 2 Pet. 1.8.

12. It furthers our reckoning, and provides us acceptation in the day of death and judgement, 2 Pet. 3.11. Rev. 14.13.

7. If we would be holy as God is holy, we must be holy in all conversation, that is, we must shew respect to all the commandements of God; wee must shew a care of religion, as well as vertue: of godlinesse, as well as honesty: of mercy, as well as just dealing: to enemies, as well as friends: at home as well as abroad: toward inferiors as well as superiors: in prosperity as well as adversity: in all companies as well as one, &c. Mark it in the tryall of our selves: by this doctrine we may know infallibly, whether wee be called, or beare the image of God or no: for if there be any one sinne that we will not forsake, or any one commandment we are not desirous to obey, it will prove all is n [...]ught in us, Heb. 13.18.

8. Lastly, we must here further observe, that if we would have comfort that we beare the image of Gods holinesse, we must be carefull of the manner of our conversation, as well as the matter. For though these words [...] all manner may note the extent unto the matter of all holinesse: yet there is no evident reason why a great part of the meaning of the holy Ghost, should not be restrained to the manner, as the word sounds. [...]. Now there are divers things in the manner of our conversation to be observed for the resembling of Gods holinesse.

1. The first is godly purenesse; we must in our conversation shew respect of God and godlinesse, and keep our selves from the impurities of the times, and watch against sin in all our waies, 2 Cor. 1.12.

[Page]2. The second is simplicity, or holy harmlesnesse, as it is opposed to fraud, and fleshly wisdome, and shews it selfe in a plaine and evident desire to doe what God requires, though it be never so much scorned in the world, 2 Cor. 11.3. & 1.12.

3. The third is precisenesse or circumspection, making conscience of lesser sins as well as greater, and avoiding the appearances and occasions of evils, as well as the evils themselves, Eph. 5.15.

4. Conversation in heaven, which is so to use the world, as to let our hearts still run upon God and his Kingdome, directing all our actions some way to further that end, Phil. 3.20.

5. Meeknesse of wisdome, which is shewed by lowlinesse, and not being wise in our selves, but doing good in a continued sense of our own vilenesse and unworthinesse, to doe any service to God or man, Iam. 3.13. This is called a conversation with feare, 1 Pet. 3.2. & ver. 16.

6. Constancy, Phil. 1.27.

7. The affections of godlinesse, or well-doing, or zeale, Tit. 2.14.

‘Verse 16. Because it is written, be ye holy as I am holy.’

THE first argument no inforce the exhortation ver. 13. is taken from the image of God in us: and this reason is propounded in the first words of ver. 14. and expounded in the two former verses and this, and that two waies: 1. By a description of the image of God in us, ver. 14, 15.2. By the proofe in this verse. In this proofe two things are to be observed:

1. Whence the proofe is taken, As it is written.

2. What is alledged, viz. Be ye holy, as I am holy.

The meaning is, that we stand bound to shew regard of our conformity to God in holinesse: for this was long since required in the written word of God, that wee should be holy, as God is holy. And first then concerning the Scripture, from whence the proofes of doctrine are fetched.

Here I consider,

1. Of the use of the Scriptures in generall for proofe of doctrine.

2. Of the Scripture of the Old [...]estament from whence this proofe is fetched.

For the first: Proofes of doctrine are of three sorts. 1. From men as they are men. 2. From the senses. 3. From God. The first is not infallible: the second is infallible in some respects: the third is infallible simply & for ever. The testimonies of men work onely opinion, as being but Arguments contengent and probable. The testimonies of the senses and of God work knowledg, or bring arguments necessary. Hence it is that the Prophets, and Christ, and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion; and when they doe, it is chiefly for confutation of adversaries by their owne writers.

Now for the senses: they are internall, or externall. Internall, and so there is a double testimony, 1. from the law of nature, 2. from the conscience. The externall are seeing, hearing, tasting, &c. and the argument from them is from experience. The testimony of the senses is in [...]allible in some respects, viz. as they are rightly ordered and guided.

The testimony of God is either immediate, or mediate: God hath given an immediate testimony either by vision, or by voice. By vision either in in sleep, or in a certaine extasie when men were awake: thus did he reveale his will often in the Old Testament; sometimes in the New, a [...] to Paul. By voice God testified either to particular persons, as when he gave answers to [Page] the Priest, as some think wearing his Ephod; or else by publike voice, as when from heaven he said, Mat. 3. This is my welbeloved Son, heare him.

The testimony God hath given by meanes is threefold. 1. By his Sonne. 2. By his servants the Prophets and Apostles by word of mouth. 3. By the Scriptures: and of this here.

Now concerning the proofe of doctrine in Scripture, we must observe:

1. That the testimony of God onely is authenticall.

2. That a divine testimony now adaies is no where to be had, but in the Scripture.

3. The testimony of Scripture is sufficient for all things needfull to salvation, 2 Tim. 3.

4. That we, both Ministers and people, should have recourse to the Scriptures for warrant for what we teach, beleeve, or doe: For if Christ and the Apostles, men priviledged from error, doe yet for honors sake alledge the testimony of Scripture; then much more ought we to have recourse to what is written, seeing we can have no assurance that we erre not, but as wee are warranted by the Word. Thus of the first point.

Now for the second point: Inasmuch as the proofes are taken out of the Old Testament, it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament; and that the Old Testament is to be acknowledged of equall authority with the New. Hence it i [...], that the quotations of authorities out of the Old Testament are so frequent: for there are above 260. places of the Old Testament cited in the New; so as there is almost no point of doctrine needfull to salvation, but the harmony of the Old Testament and the New is exprest: yea hence it is, that there are very few bookes of the Old Testament, but they are cited in the New: amongst the historicall bookes, I except Iudges, Ruth, Ezra, Nehemiah, and Hester: amongst the Prophets I except Obadiah and Nahum: amongst the dogmaticall books I except Ecclesiastes and Canticles: else proofes are taken out of all the rest, and very frequent out of many of them, as the Psalmes are cited 53 times, Genesis 42 times, Esay 46 times: and so I might note of the rest.

Lastly, from the manner of propounding this authority or testimony out of the Word, we may note two things.

1. The great mercy of God afforded to us in these times, that have so many helps for knowledge: wee see here in those daies, they quoted neither Chapter [...]or v [...]rse, and many times not the booke; and therefore we should praise God, that have the Scriptures digested so easily, and our doctrine confirmed with such expresse quotations.

2. This shews what labour & knowledg the godly then had; they were so conversant in the Scriptures, that they could discern of a quotation, though the place were not cited. And thus of the fountain from whence this proofe i [...] fetched. The matter alledged followeth.

Be ye holy for I am holy.

The drift is to shew that it hath beene anciently taught unto the people of God, that if they profeste themselves to be his children, they must imitate his holinesse, and shew themselves like unto God their heavenly Father. This sentence is chiefly found in the book of Leviticus, and is there often used, as Lev. 11.44. & 19.2. & 20.26. & 21.8. From hence divers things may be observed.

1. That exact holinesse hath beene anciently required. This is a doctrine hath ever [...]ounded in the Church, that we must be holy, yea so holy as wee might in some mea [...]ure be like unto God, and expresse his image, Exod. 19.6. D [...]ut. 26 19.

[Page]2. That holinesse of life is indispensibly required of every child of God: for so this speech is used, Lev. 19.2.

3. That true holinesse stretcheth it selfe to the care of lesser offences, as these places shew, Lev. 11.44. & 20.26. therefore God will accept our service in lesser duties.

4. That we cannot have true holinesse without some competent knowledge of the nature of God.

Verse 17.

And if you call him Father, which without respect of person judgeth according to every mans worke, passe the time of your dwelling here in feare.

HItherto of the first reason. The second reason to inforce the exhortation in the 13. verse, is here taken from the consideration of Gods judgement: The time must certainly come, that we must appeare before the Tribunall of God, & receive reward or punishment according to our works, and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily, as in that day we may have comfort and reward.

In the words two things may be noted. 1. The proposition of the reason. 2. The inference or the conclusion of it; or, here is the doctrine and the use of it. The proposition of the doctrine is, He whom we call Father, or call upon as a Father, shall without respect of persons judge every man according to his works. The inference or use is, therefore wee should passe the time of our dwelling here in feare. In the proposition concerning the last judgment, observe; 1. who shall be the Judge, viz. God the Father, whom we call upon. 2. How will he judge, viz. without respect of persons. 3. Whom hee will judge, viz. every man. 4. For what they shall be judged, viz. according to their works.

In the setting downe of the first point, both matter and manner are to be observed: The matter is, that the same God and Father who is called upon by us, is the judge of the world: The manner o [...] expressing it, is conditionally, if you call him Father. The words in the originall be both waies read: Some reade, if you call him Father, and the meaning is not of prayer, but of profession, if you professe God to be your Father. Some reade it, if you call on the Father, that is, if in prayer you goe unto God the Father with your requests: so the Kings Translators reade it, and so I think it is most agreeable to the intent of the Apostle in this place.

If you call on the Father.]

Many things may be noted from these words with their coherence.

1. That the heart of man is not able to beare the contemp [...]ation of the last judgement; nor can we with comfort any way be fitted for it, [...]ill we know, and by practice and experience doe find that God is our Father.

Vse.The Use is, 1. for information: The reason why many are so troubled with the thought of the judgement to come, is the defect of assurance of Gods love as a Father: these fears shew weaknesse of faith, and if they raign constantly, shew there is no assurance at all. 2 It should teach us by all means to labour about assurance, that we might with boldnesse and confidence goe unto God, and cry Abba Father.

2. That he that is the Father of the Elect, will be the Judge of the world. Though it be hard for a pittifull man to be strict in punishing, yet with God his mercy and justice doe not fight one against another.

Vse.The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves: for God will certainely judge them according to their estate.

[Page]3. Constant prayer is a great meanes of comfort against the feare of judgement in this life, and against the hurt of it in the last day, Luke 21.34.

The Use is,Vse. to shew us how wee may remedy the feare of death and judgements: much prayer and calling on the Name of God will exceedingly availe.

4. That to call on God as a Father, will not serve turne, unlesse our practice answer our prayers, unlesse we passe the time of our sojourning in feare: it is not any pattering our of words will serve the turne, nor praying for customes sake; it must be such a prayer as makes us afraid to sin before such a Father [...] such a Judge.

5. Wh [...]n he saith, if we call, it imports, that many professe God to be their Father, who yet doe not shew it to be so by daily and constant calling upon his name. It is a great question, whether many that professe God and his truth, doe indeed conscionably pray unto him; which should awaken us, and make us settle close to the practice of daily prayer.

6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words: I meane, that though we should name onely the Father, and not mention the Son, or holy Ghost, yet the prayer were lawfull, so as

1. We doe not exclude the other persons in our judgements and affections.

2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons, as the occasion of the matter requireth.

But the maine and principall doctrine is, that God, as he is our Father,Doct. shall be our Judge.

If any aske, How then is Christ commonly said to be our Judge? Act. 17.30.Quest.

I answer, that the last judgement being a work ad extra, is common to all the three Persons, and is so attributed in Scripture, but in different respe [...]ts:Answ. for the authority of the last judgement is in the whole Trinity, but the execution of it is in the Sonne. This doctrine must needs be comfortable to the godly: who would feare the tryall when his owne Father is Judge, yea and law-giver, and hath before promised infinite mercy, and is an everlasting Father, [...] compassion never failes, (for so is God to us,) and hath given pledge, and seales, and earnest of assurance, that it shall goe well?

Thus of the person, who shall judge: The manner followeth.

Without respect of persons.]

The [...]e are [...] downe many admirable praises of the justice of these last Assises; whereof this is one, that here shall be no respect of persons. It pleaseth God in so great mysteries as this is, not to set downe all at once, but to distill some few memorable things, and those severally. both to excise diligence in the study of the Scriptures, and to imply the disability of our na [...] comprehend much at once of such dreadfull things.

Not to respect persons in judgement hath divers things in it: It is to judge without [...]: [...]t is to judge without care how the judged takes it: it is to judge without respect of their strength, or disgrace: it is to take no reward, [...] accept the persons of great men for their greatnesse, or riches sake: it is to be led with no colours, or vain pretences: it is to judge according to truth, and not according to opinion, or the common voice: and t [...]us much and much more is imported in this justice of the Lord at that day.

The Use is,Vse.

1. For humiliation and terror to wicked men: This should wonderfully pierce them [...]o hear how they must speed at that day: their judgement shall [Page] not be to amend them, but to confound them: the same God that hath dealt with other men in justice, will judge them also: and this may increase the terror, that there will be no taking of rewards, nor can riches availe in the day of wrath, Iob 36.18, 19. unlesse it be to increase their judgement, Iam. 5.1, 3.

2. For instruction: it may teach divers things.

1. To chase out all evill conceits, and secret boilings of the heart against God, Iob. 34.19.

2. To humble our selves now in the dayes of our flesh, and make our peace with God before this day come, Deut. 10.17. Iob 34.19, 32, 33.

3. To imitate this praise in God, not to know men after the flesh, or to judge of things according to outward appearance, or the opinion of the world, especially not to give titles to men, Iob 32.21. and especially Judges, and such as rule others should looke to this, 2 Chron. 19.7. Col. 3.25.

4. To long to see that day: every body delights to be at the Assises; and we see how men are pleased, and that wonderfully, when Princes doe justice upon great persons; we gladly hearken after it, and continually talke of it: how then should we long to see this last and greatest judgement, the like to which never was in the world scarce any glimpse of it?

3. It may serve for singular consolation to all the godly, especially it may incourage the poore, and all inferiors to doe their duties, since here they shall be assured of acceptation, and the oppressed shall here be righted, Act. 10.34. Col. 3.11. Eph. 6.9. Rom. 2.11.

Of the last jud [...]ement, and the certainty of it. Iudgeth.] The manner of propounding the time is to be obserued. There is a threefold judgement. 1. The first judgement was that executed upon Angels, and men fallen in the beginning of the world. 2. There is also a middle judgement, even that by which God in this life judgeth the righteous, and the wicked every day. 3. Now there is also the last judgement to be performed in the end of the world, and that is here meant; yet the Apostle well expresseth it in the present tense, to note,

1. The speedinesse of it, he will come to judgement wonderfull quickly either by particular or generall judgement, Phil. 4. Iam. 5.

2. The suddennesse of the judgement, he many times comes on a wonderfull sudden, Iob 36.33. and at the last he will come as a theefe in the [...]ight, 1 Thes. 5.2.

3. But principally it noteth the certainty of it: it is as sure, as if it were now a doing: certainty I say, in freedome both from inconstancy and impediments.

There are many things may assure us of the certainty of the last judgment.

1. The constant doctrine of it before the Law, Iud. 15. under the [...]aw by David, Psal. 50. Solomon, Eccles. 11.9. Dan. 7. Mal. 4. and many more: after the Law by Christ, Mat. 24. Paul, 2 Thes. 1. Peter, 2 Pet. 3. Iohn Rev. 2 [...].

2. The types of it, which are so many pledges, doe certainly though fearfully foretell it: such as were those dreadfull executions done upon wicked men in all ages; as the drowning of the world: the burning of the Cities, Sodome. &c. the opening of the earth to swallow Corah, Dathan, and Abiram: the destruction of Ierusalem, &c. yea he spared not the very Angels, Iud. 6.2 Pet. 2.4. These stupendious works are monuments of a strange judgement to come.

3. The exact fulfilling of the signs, so many of them as belong to times past, and present, which were given as fore-runners of that judgement: such as were [...] Christs, warres, the apostacie of the Church, the detection and falling of Antichrist, &c.

[Page]4. From the need of it: for in this world the godly are oppressed and not righted, and the wicked flourish and are not punished many times: therefore of necessity there must be a time wherein all these things must be set in order.

1. Let every man repent, Act. 17.30. Here is no trifling:Vse. it will certainly be, and therefore repent, or perish.

2. Judge nothing before the time: let us not judge one another, but leave all judgement to God, 1 Cor. 4.4.

3. Let us not be impatient, or fret at the prosperity of the wicked, or be discouraged at the afflictions of the righteous: for there shall come a time wherein the godly shall have full reward and honor, and wicked men everlasting shame and paine.

Every man.]

The whole world must come to judgement, good and bad: wee must all appeare before the Tribunall seat of Iesus Christ, Doct. 2 Cor. 5.10. not onely all the godly, but all the wicked of all sorts, which will appeare by a distribution.

1. The Pagans shall come to judgement, such as have sinned without the law, Rom 2.

What s [...]rts of wicked men shall s [...]eed [...]ll at the last d [...]y.

2. The Iewes that crucified Christ, or still doe deny him to be come in the flesh, Rom 2.

3. Papists, 2 Thes. 2.

4. Atheists, that mock at his comming, 2 Pet. 3.3.

In the true Church.

1. Grosse offenders, Mal. 3.7. Rev. 21. & 22.

2. Civill honest men, Mat. 5.19.

3. Rich and mighty men of the world: God will not accept the person of Princes, Iob 34.19. Iam. 5.1, 3.

4. Hypocrites, Mat. 23. Psal. 5 [...].16.

5. The unmercifull, Mat. 25. Iam. 2.13.

6. Apostates, Heb. 10.27. 2 Pet. 2.

7. All that trouble the godly, 2 Thes. 1. Gal. 5.1 [...].

8. Inordinate censurers, Rom. 2.1, 2.3. Iam. 3.1.

9. All unruly persons that will not be ordered according to Gods ordinances, Mat. 25. goates.

10. All that use scant measures, wicked balances, and false weights, Mat. [...].10, 11.

Yea, as I said before, all the godly must be judged: we must all appeare.

It is said, the godly shall not be judged,Ob [...]ect. Solut. Vse. Iob. 3.18. & 6.54.

They shall not be judged with the judgement of condemnation.

The Use. Therefore every man should stir up his heart to a carefull examination of himselfe, and make his account, and provide for his answer at that day: and the rather should wee attend hereunto, because the most men are after an unspeakable manner forgetfull of their latter end, and suffer themselves to be drowned in the cares of life, as if there were no time of cha [...]ging or reckoning.

The fourth and last point is the cause of the judgement, imported in these words, according to their works.

According to their works.]

It shall be t [...] every man at that day according to his works:Doct. if his works be evill, he shall be damned: if his works be good, he shall be saved, 2 Cor. 5.1 [...]. Rom. 2. For the better understanding of this doctrine divers questions and objections are to be resolved.

It seemes then faith shall not be inquired after?1 Quest. Answ.

It shall, yea and that chiefly, as appeares in the 7. verse of this Chapter, [Page] and in many other Scriptures, which avouch, we are saved by faith: yea and works are mentioned to this end, because by them Christ shall evidently prove to the world the faith of his Elect: hee will th [...]n shew their faith by their works: yea faith is comprehended under the word works, as being indeed the noblest of all works, and that which most shineth in the life of a Christian: it is the chiefe obedience required in the Gospell, and the just live by their faith.

2 Ob [...]ect.But how can works be looked upon in the Elect, seeing they are not acknowledged as having merit in them? Can they be saved by their works?

Sol.Works shall be inquired after in the godly, not as meritorious causes of their salvation: for the merit of heaven is onely in Christs works, which onely are perfect. But works shall be examined and judged.

1. As the witnesses in that Assise, that give in evidence concerning their calling and faith.

2. As the conditions of Gods promises, concerning reward in heaven, not for their merit, but of Gods free grace, that will so crowne them.

Observe, that the Scripture no where saith, for their works, but according to their works.

3 Quest.But how can the works of men be numbred, they are so infinite?

[...]The books shall then be opened: viz. first the booke of Gods remembrance: in which are fast graven the deeds of all men, Rev. 20. Mal. 3.16. Secondly, the consciences of all men shall be extended to an exact view of all the works of their life past.

4 Quest.By what law shall mens works be examined, seeing the Pagans have not the Scriptures to guide them, and the faithfull have not fulfilled the morall law in their owne persons?

Answ.The infidels shall be judged by the law of nature, Rom. 2. the wicked in the Church by the morall law, and the godly by the Go [...]p [...]ll.

5 Quest.Shall not wicked men be judged for their originall sin, but onely for their evill works?

Answ.By works may be meant, 1. both the worke of our fall in Adam, as well as [...] worke. 2. This phrase, according to workes, doth include all workes, and yet not exclude the respect of other things besides workes, a [...] faith in the godly, and originall sinne in the wicked. 3. Workes are but the [...]ruits of corruption of nature, and so syn [...]dochically it is comprehended under them.

6 Quest.But shall no man be then judged for other mens workes, as well as for their owne? may not children be iudged for their fathers sinnes, or one man iudged for the evill done by another, as the Pharises for the blood of Abel and Zachar [...]as?

Answ.God as an absolute Monarch, and iust governor may with temporall punishments chastise the posterity of wicked Parents, and to warn the world [...]; but hee cannot iudge them to eternall damnation further then they be guilty of their fathers sinnes, either by consent, assistance, or [...] the Pharises be sent to hell for Abels bloud, onely to farre as they were not warned by that example to avoid bloud. To con [...], no man shall suffer for anothers workes, further then he is some way [...] of it.

7 Quest.But how can infants be iudged according to their works?

An [...]sw.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.

[Page]But how shall poore men doe that are not able to doe good works?8 Quest.

It is an error to think that there are no good works but giving of almes:Answ. 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,Vses.

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.

Pa [...]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 a [...]firme f [...]ure things.

1. That we are but sojourners.

[Page]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 so [...]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.

We are sojourners as the Israelites were in [...]. Many [...] from thence.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 g [...]dly. 2. As Aegypt was full of enchaunters, so is the world. 3. As Aegypt abounded with superstitions, so doth the world with ign [...] rance, and all sorts of vaine observations: [...]ut the similitude will more appeare in the use.

Vse.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 alterati [...], never trusting the favour of the Aegyptians, the men or this world. For th [...]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 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.

[Page]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.Iob 10.5. [...]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,Gen. 1.14. 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: Psal. 31. our continuance on earth is not disposed by the course of the heavens, but by the decree and providence of God.Gal. 4.2.

By time here is meant that space of continuance on earth,Acts 17.26. which God in his counsell hath set us, and is numbred by the motion of the Sun or Moone. Iob 24.1. This time we may number as it is past, but know it not as it is to come,A [...]s 1.7. 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:Iob 14.1. for the time of man is wonderfull short in comparison of many other creatures.1 Cor. 7.29.

This time also once set is unchangeable, we cannot passe it, Iob 14.5.

The maine doctrine is,Doct. 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;Vse. our time is set, we shall not alwayes be from home, we shall short [...]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 [Page] 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 thing [...] that are not.

1 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.

2 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 tra [...]sgression, where G [...]d hath given no law.

3 The god [...]y feare i [...] [...]ither restrained unto our respects of God only, and so it is a part of his inward worship: or el [...]e it is that feare, which is required all parts of holy life, and so it i [...] 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 af [...]aid, lest this day come upon them before they have repen [...]ed of their sinne [...], and so they fall into Gods eternall wrath. Wick [...]d men have go [...]d cause to [...]eare: for the threatnings of God are against them: the wrath of God hangs over their heads; sinne lyeth at the doore; their owne conscie [...]ce will witnesse against them; the devill is ready to dev [...]ure them; death may fall [...] upon them, and then they must beare the open and eternall shame and confusion of all th [...]ir workes: but I will restra [...]e the di [...]course to the godly feare.

Of a conversat [...]n with [...].The f [...]are then here required, is that reverence, humility, lowlinesse, tendernesse, modesty, and carefulnesse, that sh [...]uld in all our wayes. Thus we should feare the presence of God, Psal. 16. the name of God, Deut. 28▪ 58. the Ministers of God, 2 Cor. 7 5. the displeasure of God, Psal. 90.11. Thus we should shew feare, when wee spea [...]e of the mysteries of godlinesse, 1 Pet. 3.16. thu [...] we should be affraid to offend the godly, 1 Cor. 10. or be infected by the wicked; or that others should ruine themselves, when we might help them, Iud. 23. we should feare to provoke wicked men: we should feare lest we neglect the precious promises off [...]ed unto us, Heb. 4.1. we should be jealous of others, fearing lest they should fall f [...]ō the simplicity [Page] in Christ Jesus, 2 Cor. 11.3. wee should feare the corruption of our owne nature, and make conscience of the least evill, 2 Cor. 7.11. wee should live in feare, lest the day of Christ should come upon us before we be prepared; we should also shew this feare in all our service of God, Psal. 2.11. In these and many other waies we should shew our feare in our conversation. The wives also should fear their husbands, Eph. 5.33. and servants their masters, 1 Pet. 2.18.

To have our conversation in feare excludes carnall mirth, and jollity, and carelesnesse in our waies, and unreverentnesse in our carriage towards God or amongst men.

This feare was eminent in Paul, 1 Cor. 2.3. and this is required, 2 Cor. 7.1.

The Use may be,Vse.

1. For great reproofe,

1. Of the universall fearelesnesse that abides in all sorts of men, never regarding the terror of the Lord, nor thinking upon this fearefull judgement of Christ. How doe men cast off feare, and dare restraine prayer, and all holy duties, and plunge themselves into all sorts of sins with all stupidity and carelesnesse▪

2. Of the great neglect of this vertue even in the godly; there is not that awfull, humble, reverent, respective carriage that should be; the hearts and faces of men are every where wanting in this feare: oh this conversation with feare, where is it to be found almost? Where is this feare in the people towards their Ministers? in the wife to her husband? in the servants to their masters?

2. For instruction: Let us from hence be informed in this duty, and for hereafter never have our hearts and carriages polluted, perfecting our holinesse in fear, and abstaining from all filthinesse both of flesh and spirit, shewing in all places a feare to offend God, or dally with sin; in all things mistrusting the corruption of our nature, 2 Cor. 7.1. Phil. 2. Rom. 11.20.

3. Such as have attained unto this feare, should be wonderfull thankfull to God, and carefull to preserve so excellent a grace: it wins them a wonderfull deale of respect both from God and men, 2 Cor. 7.15. 1 Pet. 3.2. Psal. 90.11. Besi [...]es▪ of all other these are likely to hold out, Ier. 32.40. and are sure to find comfort in the day of Christ.

And thus of the second reason.

Verse 18.

Knowing that you were not redeemed with corruptible things, a [...] silver and gold, from your vaine conversation received by the tradition of your fathers, &c.

THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse, and it is taken from the consideration of our redemption by Christ: wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ, and therefore being redeemed we ought to doe two things.

1. To be carefull of the reformation of our vaine conversation.

2. To place all our faith and hope in God.

Now because he would the more drive in the power of this Argument, he layes downe divers specialties and important reasons, why we should be moved with this Argument from our redemption.

1. Because all the precious things in the world could never have delivered us, in the beginning of ver. 18.

[Page]2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption, and therefore if wee should not be stirred up to the care of a holy life, we should be as if we had never been redeemed, in the latter end of ver. 18.

3. Because our redemption was effected by so matchlesse a price, viz. the passion of Christ, which was inc [...]eased in that it was a suffering even to effusion of bloud, and in that it was a suffering of a person of wonderfull parity of nature, ver. 19.

4. Because our redemption was a thing before the world was made, ordained in Gods eternall counsell, ver. 20.

5. Because we that now beleeve in Christ, have more honour done us in our redemption, then all the Fathers in the old Church had: for the manifesting of our redemption was an honour done to us that live in the times after the Law, both if we respect the incarnation of Christ, who was exhibited now, and not before; and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell.

6. Because the certainty of Christs victory, and our purchase was in speciall manner confirmed of God, and that two waies.

1. By raising him from the dead, to shew, that no adversaries could hold him downe.

2. By exalting him to so great glory in heaven, which shewes he had fully pacified Gods anger, and accomplished the merit of our redemption, and this was done, that our faith and hope might be in God, ver. 21.

So that all these words commend unto us the Argument taken from our redemption in Christ, and serve to compell us to the perfecting of our hope, and the ordering of our conversation.

In the unfolding of this reason, we may perceive that here are divers great things concerning our redemption to be intreated of, as

1. What would not redeeme us, viz. not corruptible things.

2. From what we are redeemed: viz. from our vaine conversation.

3. By what price we are bought: viz. the precious blood of Iesus Christ, &c.

4. The antiquity of this project concerning our redemption by Christ: viz. before [...]ver the world was.

5. The time of manifesting it to the world: viz. in those times.

6. The persons that have profit by it: viz. you that beleeve in God by him.

7. The ratification of the assurance of it, viz. the raising of him from the dead, and his glory in heaven.

8. The end of it, viz. that we might have faith and hope in God.

Before I break open these particulars, two things may be noted: 1. The coherence with the former reason: 2. The Apostles insinuation, or communication, as they call it in Rhetoricke. For he doth not barely relate the Argument, but to win advantage in their affection, he tells them, they know this doctrine concerning our redemption, implying that it were a vile shame to be ignorant of the doctrine of redemption, and importing that he was perswaded that they had informed themselves in some good sufficiency of knowledge herein, and therefore they might not neglect his exhortation, that might be proved by such a known reason.

For as much.] This word notes a dependance with the doctrine of the former reason, and shewes that these reasons are linked in a chaine; you cannot pull the one, but you draw the other also. And from hence wee may note,

1. The sacred combination of holy truth in the mysteries of religion, they hang all as in one chain [...], and [...] as in one body; there is a wonderfull agreement amongst them; they point one to another: whereas in the writings [Page] of men by reason of their imperfection, they are oftentimes discording, not from other men, but from themselves also: their assertions sound, as if they were afraid one of another, or ready to fight one against another.

2. That the right knowledge of Christs first comming to redeeme us, serves generally to inflame our hearts to a desire after, and care of his second comming to judge us: For by his first comming,

1. We know he hath satisfied for our sins, and therefore need not feare the sentence of condemnation, or Gods anger.

2. We know how dearly he paid for our sins, and therefore we should for ever hate sinne.

3. We know that he cannot but doe us honor then, since for our sakes he himselfe was judged on earth, and did shed his owne bloud for us.

4. We know that at that day we shall be fully redeemed, and receive all the inheritance prepared for us. What shall I say, if this his first comming were so full of love, pitty, care, grace, and profit for us: how then should we long for his second comming, when he shall give himselfe not for us, but to us for our eternall delight and happinesse?

The Use may be for tryall of the truth of our faith in his first comming;Vse. if we can stirre us up with care and cheerfulnesse to provide for his second comming, then we doe effectually beleeve it; else it is very doubtfull whether we doe indeed know Christ crucified.

Thus of the coherence: the insinuation followes.

Yee know.

From hence foure things may be noted.

1. That we may be profitably put in mind of the things wee know: yea we need to be put in mind of them, for thereby wee may know things the better and more fully: but especially wee need it for the use of knowledge. This is true in rebu [...]es for sinne, in consolations in affliction, in directions for our lives, and as here in the doctrine of the mysteries of our religion: they and we know the doctrine of redemption perhaps, but the powerfull use of that doctrine we are altogether wanting in: besides, what we know; we know but in part.

The Use is for great reproofe of those vaine persons,Vse. that neglect hearing, reading, admonition, &c. upon pretence they know it already: if that were true, yet this doctrine shewes we need to be put in mind even in the things we know: yea wise men will receive commandments, yea and rebukes too, Prov. 9.

It is a discreet & commendable charity sometimes the better to perswade, and winne affection, to insinuate the praises of others, as here the Apostle; so did Paul to Agrippa, Act. 26.3. It is certaine, that by nature we are pleased highly with others opinions of our knowledge; and contrariwise, the a [...]pe [...]sion or ignorance is wonderfull hatefull: there be some sins that vexe us more then others to have them imputed, as lying, and divers others: so ignorance: the devill knew this well in Eves case, the intimation of ignorance made her ruine her selfe and her prosterity; and so doth the devill still. What makes many goe to hell for want of direction how to be saved? even this, they will not have their ignorance seene. What makes many leap from the cradle of religion to the throne of censure, so as to think themselves fit to judge whole Nations, when troops of learned men are extreamly toyled with advising? Is it not this opinion of knowledge? Now as the devill useth it for hurt, so may the godly make advantage of the weaknesse of our natures herein, the better to direct us to good.

3. Of all doctrines we must be sure to know the doctrine of our redemption: for this is the most fundamentall doctrine of all others. It is impossible [Page] to be saved without the knowledge of this. 2. Of all doctrines this is most clearly taught in Scripture. 3. Of all doctrines, wee have most need of this against the discomforts of temptations, infirmities, afflictions, and death it selfe. 4. This most exalts the glory of Gods grace and mercy, and all others are in a manner built upon this. 5. Lastly, this hath exceeding great force to perswade us to holinesse of life: for it both shews us to whom wee belong, and what reason we have to obey him; and withall implyes how vile we are in our selves.

Vse.First, so labour for knowledge herein, that thou mistrust thy own nature, and the policie of the devill: even the slower thou findest thy disposition to it, the more strive after it: let not the devill rob thee of this knowledge above all other.

We are not redeemed with corruptible things, as silver and gold.

In these words is contained the first principall point, namely, the invalidity of all earthly things to redeeme us: they containe the disabling of the riches of this world: and as the words lye, two things are said against the treasures of this world.

1 First, that we are not redeemed by them.

Secondly, that they are corruptible things.

That they cannot redeeme the soule of man is evident, 1. By proofe, Psal. 49.6, 7. 2. By experience, we see wicked men abound in these things, and yet goe to hell, Psal. 17. ult. & 73.12. Eccles. 9.11. 3. This may appeare by a distribution of the parts of redemption: for they cannot appease Gods anger, Prov. 11.4. they cannot restraine the devils power: they cannot buy us a righteousnesse answerable to that the law requires: they cannot be a ransome to keepe the soule from hell, Iob 29.9, 19, 20. they cannot cover our imperfect work [...]: they cannot buy us a better nature, but rather choke the word of God, Mat. 13. and make men carelesse of repentance, and conceited of the [...]elves and wilfull to entertaine sinne, Prov. 28.11. Hosea 12.8. and drowne men in noysome lusts, 1 Tim. 6.9. yea how hard is it for a rich man to enter into the Kingdome of heaven? Mat. 19. Lastly, they cannot make us immortall, Iam. 1.10, 11. Thus it is cleare, they cannot redeeme us.

2 For the second, they are corruptible: This is manifest; Solomon saith, they have wings, Prov. [...]7. they vanish, subject to violence or vanity, Mat. 6.13. yea many times they goe away with an ill loose, it may be the ruine of the owners, Iob 20.18. Eccles. 5. Ier. 17.11. nor can they goe with their owners when death comes, Psal. 49.17.

Vse.The Use may be,

1. For information: It should raise the price of true grace, and all the meanes thereof: we should labour to be affectionately perswaded, that grace and the meanes thereof is better then all gold, Psal. 37 16. to 23. Ier. 17▪ 11, 22. Prov. 19.1. & 22.1. Psal▪ 19.14. grace [...] called the unsear [...]able riches of Christ, Eph. 3.9. yea grace with reproch is better then all treasures with honour, Heb. 11.26.

2. [...]t may informe us concerning the wofull estate of rich men, especially wicked rich men, that have nothing to trust unto but their wealth. Alas, alas, could they but think of death, oh how should they tremble! let them remember, that at the day of Christ many a rich man shall howle, and wish the very [...] to cover [...], and yet cannot escape, Rev. 6. the very rust of their riches, which proved their corruptiblenesse, shall witnesse against them, I [...]. 5.1. they should think often of that parable, Luke 12.15, 20, 21. and that other Luke 16. of Dives in hell: yea in this life th [...]u maist be in honor, and yet be but like a beast that perisheth, Psal. 49. especially they are to be bewailed, if they trust in their riches, and rejoyce in them, and boast of [Page] them, Iob 31.24, 25. and will be as vaine as their auncestors, Psal. 49.12, 13.

3. If outward things in their lawfull use be so base, what are they in their sinfull use, either of getting, or spending?

4. How excellent then is the Lord Jesus that did redeeme us, when all these could not and how worthy to be beloved?

2. For instruction:

1. To rich men, therefore never to trust more in uncertain riches, 1 Tim. 6.17. Psal. 62.10.

2. Not to despise poore Christians, and admire wicked rich men, Iam. 2.5, 4.

3. Let not the rich man glory in his riches, though he be a godly man, Ier. 9.24.

4. Let us rather strive to be like greene olive trees in Gods house, Psal. 52.7, 8.

Quest. But what shall we doe with riches, are they good for nothing?

Answ.

1. Make friends with them, Luke 16.

2. Buy the meanes of grace with them, Prov. 17.16.

3. Be rich in good works, 1 Tim. 6.19, 20.

4. Eate and drink and rejoyce, Eccl. 2.24.

5. It may teach the godly the willinger both to want gold and silver, and to practice all the duties of abnegation, and the contempt of them.

Thus of the first point: The second is, from what we are redeemed, viz.

From your vaine conversation received by tradition from your fathers.

The thing from which wee are redeemed, is our owne conversation, amplified by the quality, it is vaine, and by the cause of it, viz. the tradition of our fathers.

First of redemption from our conversation in generall, if any aske,Quest. From what wee are redeemed in Christ? if I answer fully, I must say from sixe things.

1. From the displeasure of God:Answ. We are redeemed from sixe things. the passion of Christ being a full expiation for all our sins that angred God, 1 Iob. 2.2.

2. From condemnation, unto which wee were justly sentenced; this is a fruit of the former expiation also, Rom. 8.1.

3. From the power of Sathan, who as a jaylor and executioner of vengeance had possession of us, Heb. 2.14.

4. From the rigour of the morall law: For Christ having made redemption for the transgressions of the former Testament, hee hath obtained for us new conditions by vertue of the New Testament ratified by his bloud, Heb. 6.8. Rom. 6.

5. From the present evill world, even from the judgements might have fallen upon us for our sinnes, and from the bondage under the course of this world, and from all the enchantments with which wee were bewitched, Gal. 1. [...].

6. Lastly, we are redeemed from our vaine conversation, even from the power of our owne corruption, and the practice of a body of sins. This last is here mentioned either by a synecdoche, by one part meaning the whole, or else to note, that till we be freed from the power of sin in our conversation, we can never actually attaine the comfort of any of the former, as were easie to prove in the particulars. Thus in generall.

In particular I consider of two things.

First, of the vanity of our conversation, from which we are redeemed.

Secondly, of the cause of it, here said to be the tradition of the fathers; and in the explication of the first I consider of three things.

1. What the vanity of our conversation is.

[Page]2. I note divers doctrines to be thence observed.

3. I resolve certaine questions, and then make uses of all together.

1 For the first: the conversation of unregenerate persons may be said to be vaine in divers respects.Our conversation is vaine in divers respects, as we are unregenerate.

1. Because continuing in such an estate, they faile of the happinesse unto which man was created, and so they are as if they were created in vaine, Psal. 89.48.

2. Because in their sinfull courses they cannot attaine their owne ends, but are alwaies deceived of their expectation, Iob 33.27. Psal. 31.7. Psal. 127.1.

3. Because of their transitory condition, they are daily wearing away, Psal. 144.4.

4. Because unregenerate men seldome or never attaine that equall condition, that might give them a sufficiency without extreames: they are either too rich or too poore; and this is vanity and lyes, Prov. 30.8.

Divers sins in respect of which mens conversations are said to be vain.

5. Because all earthly things are vaine, Ecclesiast. every where.

6. There are divers speciall sins in the life of man, for which his conversation may be said to be vaine, (and this I think is here intended) as

1. To worship images is a vanity, 2 King. 17.15. Zach. 10.2. Deut. 32. 21. Ier. 8.19. & 10.18.

2. Lip-service is a vanity, Mat. 15. In vaine doe ye worship me, &c. compared with Esay 18.13.

3. Hypocrisie in carriage is vanity, Iam. 1.26.

4. To trust in man, or vaine helps, Psal. 62.9. Esay 30.7.

5. The care of life, Psal. 39.6.

6. Conceitednesse and boasting is a vanity, Iob 11.11. 2 Pet. 2.18.

7. Opposing of the godly, or disgracing them is vaine. Psal. 4.2.

8. The multiplying of devises and projects in the mind is vanity, Psal. 94.11. and such are the fruitlesse thoughts of the mind, Eph 4.17.

9. Flattering and double-dealing is vanity, Psal. 12.2. & 41.7.

10. The getting of treasures by a lying tongue is vanity, tossed to and fro of them that seeke death, Prov. 2 [...].6.

11. The service of the lusts of the flesh is vanity, Eph. 2.3. hence debauched men are said to be vaine men, 2 Chron. 13.7.

12. The excesse in seeking the unprofitable pleasures of the world, and delights of life, Ion. 2.8. Psal. 119.37. Eccles. 11. ult. Psal. 24.4.

2 The observations are:

1. That all men by nature are vaine men; such is the depravation of nature in all mankind, Psal. 39. & 62.9.

2. That there needs no more to make a man miserable on earth, then to be guilty of a vaine conversation. It is an extreame wretchednesse to spend our time in the vanity of conversation: it is called a sore sicknesse in it selfe; and besides, so long as we continue in that condition, wee have no part of the redemption by Christ.

3. It is the greatest happinesse on earth to get rid of the guilt and power of our vaine conversation: This is a maine part of our redemption by Christ, and chiefly intended.

3 1. Quest. Is there not vanity in the conversation of the godly themselves?

Answ. There is: for even in them there are vaine thoughts, distractions in Gods service; sometimes delight in vaine things: alwaies too much love of earthly things, too much liking of their owne waies, hidden hypocrisie, pride, and such like.

2 Quest. But how then can men be said to be redeemed from their vanity, [Page] or vaine conversation, seeing there is vanity still in them?

Answ. There are five degrees of our redemption from our vaine conversation. 1. The first is the promise of it in the word.Five degrees of redemption from a vaine conversation. 2. The second is the purchase of it by paying the price. 3. The third is the imputation of it. God justifying the sinner in Christ. 4. The fourth is the [...]cboation of it by the renewing of our natures in part. 5. The fift is the consummation of it in heaven. Foure of the degrees are past upon the godly, onely the fift remaines.

3. Quest. But by what signes may a man know his owne redemption from his vaine conversation?

Answ. Our redemption from our sinfull and vaine conversation may be discerned:Seven signes of our redemptiō from a vaine conversation.

1. By our putting off the deceiveable lusts of the inward man, even by our throwing of them out of service, & denying the old vanities of our thoughts and desires, Eph. 4.22. 1 Pet. 1.12, 13. Psal. 24.4.

2. By our vexation at the vaine and wicked conversation of other men, 1 Pet. 2.7, 8. Psal. 31 7. & 26.4.

3. By our contempt of the world, and desire after a better life, Phil. 3. 18, 20.

4. By our sorting our selves with such as fight against the corruptions of the world, Phil. 1.27.

5. By our desire in all things to live honestly, Heb. 13.18.

6. By our good works, either of piety or mercy, Iam. 3.13.

7. By our meeknesse of wisdome in the best things wee doe, La [...]. 3.13. 1 Pet. 3.16.

Seeing the freedome of a vaine conversation is one chiefe past and end of our redemption, there may be divers Uses made of it.Vses.

1. It should quicken us to a care of a sober conversation: since this [...], what manner of persons ought we to be in all godlinesse, and holy conversation? yea we should strive to be examples to others in conversation, 1 T [...]. ▪ 4.12. especially we should labour to live without rebuke, 1 [...] 12.

2. If shewes the misery of all such as yet abide under the power of a vaine conversation: for thereby it is apparant, they have as yet no part in the vertue of the death and resurrection of Christ, Eph. 2.3. especially of such as draw iniquity with cords of vanity, Esay 5.18.

3. It should in speciall awaken the godly to watch over their waies for the suppressing of vanities: it is a foule sight to see men professing the love of God, and hope of a better life, to grow va [...]; and be taken up again with the delights in foolish vanities, such as are strange apparell, deliciousnesse of fare, abundance of pleasures, lightnesse of carriage, &c. Iob 31.5.

4. For singular comfort: if we feele the delights in foolish vanities to be gone, and the power of our former [...] to be beaten downe for hereby we may know infallibly that we are in Christ, and redeemed by him.

Thus of the quality of our conversation, the cause followeth.

Received by the tradition of the father [...]

There are amongst the rest sixe waies by which sin comes into the life of man, and is charged upon him.

1. By imputation, and so we are guilty of Adams sin in paradise.

Sixe waies by which sin is derived upon man.

2. By propagation, and so we receive the ori [...]inall corruption of our natures, Psal. 51.

3. By imitation of the sins of others.

4. By consenting to the sins of others.

5. By inventing sin our selves, Eccles. 7 ult.

6. By tradition, that is, by direction, and [...], by word of mo [...]th: This is the way [...] meant [...].

[Page]By fathers here he meaneth their very fathers of their flesh, their naturall Parents, both those that were next unto them, and those more removed from them, as auncestors, and other kinred in the flesh.

The [...] is, that one great cause by which the life of man is infected, is the corrupt counsell, direction, and tradition of Parents according to the flesh, Ezech. 20.4, 18. Amos 2.4. Zach. 1.4. Esay 14.21. Ier. 9.14. Gal 1.13, 14.

Two things would be here explicated: 1. what corruption men receive by tradition from their Parents. 2. how it comes to passe, they should be so bad by such traditions.

1 For the first: Divers sorts of evils have broken into the life of man by the tradition of fathers,How many wayes children are infected by the tradition of their fathers. as

1. Grosse errors in opinion.

2. Divers superstitions in their life, as were the traditions of the Pharises, Mat. 15. and so for the Papists, as the observation of divers fasts, &c.

3. Children learn divers sins onely, or chiefly from their Parents: as these sins should be put off, (Eph. 4.22. to the end) viz. lying, frowardnesse, corrupt communication, bitternesse, &c. from whence have children them but from the tradition of Parents? Doe not Parents first traine them to revenge, pride, cursing, swearing, &c? Hence also come divers vaine words, either in the use of Gods titles, or in nicknames, and reproches of others. Whence are the sins in every calling, but from imitation of Parents?

4. What is the reason, why many will not be drawn into any other care of a religious life, either in respect of the service of God, or other reformation, but onely because they saw their fathers take another course? Whence are all those objections cast in the way of all the parts of sincerity and rege [...] of life, but from the tradition of their parents? Whence comes negl [...]ct of the service of God at Church, or in the family, but from this fountaine in many?

2 For the second: If any aske why the tradition of Parents should be so infectious?Quest.

Answ.I answer,

1. Because they are cast into the natures of the children in the yongest yeares, and so are the more infection, because they were first seasoned with them.

2. Because of the affection children beare to their Parents, and their opinion of their sufficiency. A childe naturally thinks his Parents are the best creatures in the world, at least for them to be guided by.

3. Because they are continually conversant with them, and so see no other, or no better precepts or examples.

4. Because most Parents are not carefull enough to bring them up in the nurture and in [...]tr [...]ction of the Lord.

Vse. Seven rules for Parents in ordering their children.The Use may be for Instruction both to Parents and children.

1. Parents should be humbled under the consideration of the misery they bring upon their children, both by propagation, and tradition, especially they should be carefull by all meanes to prevent this hurt in their children: and to this [...] ▪

1. They should for over abhorre the teaching of their children such pride, lying, swearing, &c. as doth corrupt them.

2. They should contrariwise instill good precepts into them, and the rather, because what good they are at first seasoned withall by their parents, will more stick by them.

3. They should [...] leade them to the Word of God, and betimes exalt the glory and [...] of it in them; that they may bee informed, [Page] that from thence all perfect rules are to be fetcht.

4. They should inure them to good company.

5. They should give them good example themselves, and set before them the best example of others.

6. They should betimes correct those buds of sin, which spring out of the propagated sin.

7. Lastly, they should carefully set up the worship of God in the family, that from their cradles they may see the practice of piety.

2. Children should also learne from hence, 1. Not to rest wholy upon the tradition of Parents, and to know it is not a sufficient rule to warrant their actions: their Parents said or did so, and therefore they must say or doe so too. It is no dishonour to Parents, that their children should know they are not absolute: it is a glory God the Father hath reserved unto himselfe; especially if thy Parents have beene given to idolatry, or superstition, thou must clense thy heart from all that drosse thou hast any way received from them, Gal. 1.13. Ier. 8.19. & 10.8. 2. What good is commended especially of the good fathers, those we should imbrace, and the rather for their sakes. There are three sorts of Fathers we should observe with great respects.

1. The holy Fathers mentioned in Scripture, wee should study their praises and precepts.

2. The glorious Fathers and Martyrs that have beene in former ages, those especially that either were before Antichrist his time, or in his time did rise up against their idolatry and superstitions.

3. Our owne particular, godly, and religious auncestors, and parents according to the flesh. If God have given thee godly Parents, thou should [...] rejoyce, and with all affection make thy gaine of their holy examples, and counsels, accounting it a singular mercy of God to give thee such to guide thee, as carry so much neerenesse and affection to thee.

3. Shall not this evidently confute their grosse folly, that so much urge the tradition of the Fathers?

4. Are men so zealous for the tradition of their fathers of the flesh: and shall not we be much more zealous for the traditions of God himselfe delivered in his word? and the rather, because wee are bound to love God above all the fathers or mothers of the world: and besides, his counsels are all perfect, there can be no defect in them; and further, no parents can afford us such acceptation, or reward for obedience.

Hitherto of the second point, viz. from what wee are redeemed. Now followes the third, viz. how we were redeemed.

Verse 19.

But with the precious bloud of Christ, as of a lambe undefiled and without spot.

GReat is the wonder of Gods works of nature in the making of this huge [...]rame of heaven and earth of nothing, and in the providence about all creatures, especially in divers things more eminent in those works. But of all the works of God, the works of grace, even the great work of mans redemption is beyond all comparison wonderfull, that hee should set his love upon such forlorne wretches, as men in their corruption are, and that hee should provide for them such an excellent happinesse. But above all, the meanes by which he doth this, is infinitely beyond the reach of all the judgements and affections of all creatures: and this is it which is most effectually comprehended in this verse: That he should effect this redemption by his owne Sonne, such a Sonne, so richly qualified, with such a price as the very [Page] bloud of his Sonne, with such a strict account of him, that his nature and works for man must not have a spot or blemish in them: oh how should we be swallowed up with admiration, and cry out, oh the depths of the wisdome and mercy of God! yea how should we be vext at the vile dulnesse and deadnesse of our hearts, that cannot be more affected with those indelible ravishments? How justly might we perish for ever, that have no more mind to seek after such a Redeemer, and cleave unto that God and Father of mercies, that hath found out such a way of redemption for us?

But that the nature and use of this great point may be urged yet more fully, I consider of the particulars in this verse concerning the meanes of our redemption: For here are two things to be noted:

1. By whom we were redeemed.

2. How we were redeemed.

1. In respect of his passion: by his precious bloud.

2. In respect of his obedience: by his righteousnesse.

1. Of nature: A lambe without blemish.

2. Of action: A lambe without spot.

Christ.] This word is a collective: it imports not onely the person, but also the office of the Messias. For Christ is not God alone, or man alone, but God and man united in one person: for it is a word alwaies used of the person, sustaining both natures. Nor doth it rest there, but it signifies his annointing of God, as the word signifieth, and so that hee hath accomplished all that was signified by the anointings in the law, and so he was in substance all, that the anointing of Prophets, Priests, and Kings could signifie: and so [...]mmarily it puts us in mind of the excellencies of our Saviour in person and office above all things in the world. So then if you aske, By whom man was redeemed? The Apostle by saying by Christ doth as it were particularly tell you, that we are redeemed by him,

1. Th [...] from all eternity was the begotten Son of God.

2. That in time was conceived so miraculously by the over-shadowing of the holy Ghost, and borne of a Virgin (a most transcendent wonder,) made a true man, and this h [...]ne nature of ours was taken into the subsist [...]ce upon the person of his divine nature, so as he was now [...] ▪ a God and a man, Rom. 9.5.

3. That in both these united natures by an unspeakable mission from God the Father, he did undertake that marveilous office of mediation betweene God and man, wherein he tooke it upon him to unite us to God, and God to us for ever. This is our Saviour, and this is he alone that claimes the glory of this worke: he alone trode the wine-presse of Gods wrath; he alone is our Saviour, and there is no other, Act. 4. Esay 64. 1 Cor. 1.30. there is no [...] in heaven and earth by which we can be saved, but onely by his.

Vses.The Uses follow.

1. We may here observe the wonderfull wisdome and mercy of God in the choice of our Redeemer: for this is he that was fore-ordained of God: by him we are restored, by whom we were created: by him we partake of Gods love, that was the Sonne of his love: in him we obtaine the adoption of [...], that was himselfe the onely begotten Sonne and heire of God by [...], that God and man might be one in covenant. This one is made God and man in person.

2. For instruction we may learne divers duties.

1. To blesse God for our Saviour Christ, as the foundation of all our happinesse. Shall [...] talke of his righteousnesse all the day? Shall not everlasting joy be upon our heads▪ Psal. 103.1, 2. & 71.23. Esay 35.10. 1 Cor. 30, 31. Eph. 1.6, 7.

[Page]2. To seeke redemption in him both from the guilt of our sins, Rom. 3. 24, 25, Esay 44.22. and from the power of them, and from the punishment of them, Psal. 1 30.7. Iob 19.25. Psal. 34.19. &c. Esay 63.16. & 50.2. Psal. 31.7. & 55.18. Hos. 13.14.

3. Therefore we must serve him in holinesse, and righteousnesse all our daies, Luke 1.68, 74. Esay 59.20. Tit. 2.14.

4. Let us follow the example of his humility, and let him that would be great amongst us, be the servant of all, Mat. 20.28. Coherence.

5. Honour the redeemed of Jesus Christ, and ever say, what one Nation is like to Christs people?

By his bloud.]

Hitherto of the person by whom we were redeemed: now followes the manner. We were redeemed, 1. by the passion of Christ: 2. by the obedience of Christ; and well are they joyned together: for the justice of God required both, and it hath ever been the nature of the Devill, and the world to powre out flouds of tribulation after innocency, especially in the eminent: As it was with Christ, so it is with all his members, who are conformed unto him both in sufferings and obedience: and as any are more innocent, so is their passion the greater: but let that passe.

The first point here intended is, that the Holy Ghost would have us to know, and knowing to be deeply affected with it, that wee were ransomed by bloud, yea by the bloud of Iesus Christ, God and man. For the explication of this point, foure things briefly would be considered. 1. That it is. 2. What it is. 3. Why it is. 4. How it is.

1. The first: that our ransome was to be payed in bloud, was foretold continually from the very fall by sacrifices in bloud, and is proved by expresse Scriptures, Heb. 9.13, 14. Act. 20.28.

2. For the second: The bloud of Christ is diversly taken: sometimes sacramentally, and so the wine in the Sacrament is his bloud, Mat. 26. sometimes mystically, and so the bloud of the Martyrs is the bloud of Christ, and so they are said to fulfill the rest of the passion of Christ: sometimes imputatively, and so the Saints have their robes made white in the bloud of the Lambe, Revel. 7.14. but most an end properly for his naturall bloud, and so it is taken here. For no Saints nor bloud of Martyrs can make atonement for our sinnes: But by his bloud (He) syne [...]d [...]chically meanes all his passion, even all that hee suffered of the malediction of the law, as the surety for our sinnes.

3. For the third: If any aske,Quest. why Christ in suffering endured this kinde of suffering? I answer,

1. Expiation for sinne was a way universally conceived of to be fittest done in bloud.

Answ.

Why Christ shed his bloud.

2. Hereby he fulfilled both the Scriptures of the Prophets, and the types went before of him.

3. It was not onely for example, but also for the sanctification of the like sufferings in the Martyrs of all ages.

4. It was one of the curses of the law.

5. It was his good pleasure hereby to shew his matchlesse love to us.

If we aske, why this part of the passion of Christ is so much stood upon,Quest. and so often remembred? I answer,Answ. Why the bloud of Christ of all other things in his passion is most urged.

1. To shew the extremity of Christs humiliation.

2. To shew the full accomplishment of all types.

3. To confirme our faith in the assurance of the compleatnesse of our ransome.

4. To settle our hearts with more affection to him.

[Page]4. For the fourth: Christ shed his blood for us many times: As first in his Circumcision, as the first fruits, and pledge of the rest. 2. In his sweate in the garden. 3. When hee was crowned with thornes and whipped. 4. When he was nailed on the Crosse. 5. When his side was pierced with a speare: The last is chiefly intended.

The Use may be divers.

Vse.1. It may informe us of our extreame misery by nature: men must think upon it, their native condition is most servile, else there had not needed such a ransome by such blood.

2. It may import the horrible misery of wicked impenitent sinners, when they shall fall into Gods hands: If Christ being but a surety for others suffered such extreame things, oh what mercy can wicked men expect? The very dolours of Christ should teach them, how miserable their case shall bee.

3. To consider, that Christ hath bought us to himselfe by his blood, should compell our affections to resolve more unchangeably, and unfainedly to devote our selves to his service that paid so deare for us. Shall we not live to him in all sincerity, that was faine to shed his blood, before he could redeeme us to himselfe, as a peculiar people? If any thing will doe it, this should kindle the zeale of good workes in us.

4. It may comfort us many wayes. 1. It shewes that Christ wonderfully loves us. 2. That the satisfaction of our debt is fully made. 3. That his intercession daily for us must prevaile, since his blood cryes in heaven for us, and speakes better things then did the blood of Abel. 4. That our nourishment to eternall life shall bee surely effected, because he hath given himselfe as bread, and his blood as drinke for us.

5. It should teach us patience in all our afflictions, or combats with sin, seeing we have not resisted unto blood, as the author and finisher of our faith did, Heb. 12.3, 4.

Precious blood.]

O [...] the preciousnesse of the blood of Chr [...]t.The blood of Christ is commended for the marvellous preciousnesse of it, which may appeare besides the expresse affirmations of Scripture: 1. By the continuall view of the slaine sacrifices. 2. By the amasement of the creatures, when it was shed: The Sunne eclipsed, the vaile of the Temple rent, the rockstorne, the earth trembling, &c. 3. By the admirable effects of it: it appeased Gods anger. Rom. 3.25. it purchased the Church, Acts 20. 28. which all the gold and silver could not doe: it ratified the covenant, therefore called the blood of the covenant, Luke 22.20. Heb. 9.18. it is our drinke indeed, Iohn 6. it makes a holy consanguinity betweene Iew and Gentile, they are all allyed in the blood of Christ, Eph. 2.13. it overcomes the Devill, Rev. 12. it saves us from the destroying Angels, Heb. 11.18. it makes intercession for sins after calling continually in heaven, Heb. 12.24. it purgeth the conscience from dead workes, Heb. 9.14. and it opens the holy of holies ▪ and gives an entrance into the kingdome of heaven, Heb. 10.19.

Quest. But whence comes this preciousnesse into the blood of Christ?

Answ. I answer; many wayes, 1. Because it was shed willingly, Ioh. 10.

What mak [...]s the blood of Christ so precious. 2. Because it was the blood of an innocent man; but especially because of the dignity of his person: it was the blood of him that was God as well as man, Acts 20.28. and therefore must needs be of infinite merit, and vertue.

Vse.Is the blood of Christ so precious?

1. Then let us for ever exalt that riches of grace in God, that spared not the blood of his owne Sonne, that hee might not destroy us, Ephes. 1.7. Revel. 1.5.

[Page]2. Then let us for ever detest merits of our owne workes, seeing the price is of such infinite value, and sufficiency, Rom. 3.25. Coherence.

3. [...]t should then augment the confirmation of our faith in our redemption against all the temptations of Sathan, or rebellion of our owne hearts, or oppositions of the world, Rom. 5.9.

4. If shewes, how carefull we should be of our selves, that were bought at so precious a rate, Mat. [...]6.

5. Let [...] all then take heed of sinning against the blood of Christ (for if it be thus precious, it must needs diffuse a horrible guilt upon such as offend against it: if Abels blood cryed so, what will Christs blood doe? &c.) as they doe, 1. That sweare by it. 2. That commit the sinne against the Holy Ghost. 3. That trust to their owne merits. 4. That receive the Sacrament unworthily, 1 Cor. 11.

As a lambe without blemish and spot.

Hitherto of his passion. Now followes his obedience, or innocency both of na [...]re and action, and both as they commend the excellency of him, that suffered for us: His innocency is set out by comparison of a spotlesse lambe, in which words it is Gods purpose to lift up our hearts to an apprehension of a wonderfull purity in Christ, as he is our surety and Saviour.

The maine observation is, that God would have us to know affectionatly the wonderfull holinesse of Christ, as he is our Mediator and Redeemer: it is one chiefe thing we should be informed in. Hence the sacrifices still shadowed him out by the similitude of a spotlesse lambe, and therefore hee is called the Lambe slaine from the beginning of the world, Rev. 13.8. and the Apostles for urging this point may well be called the Apostles of the Lambe, Rev. 21.24. Iohn calls him the Lambe of God, Ioh. 1.29, 36.

Christ may be called a Lambe:Christ like a lambe in six things.

1. For harmelesnesse.

2. For patience and silence in affliction, Esay 53.7. Ier. 11.19.

3. For price and value: for rarenesse and high account: it seemes lambes were of speciall account, Gen. 33.19. & 21.28, 30.

4. For infirmities: he tooke the infirmities were miserable, but not those were damnable.

5. For meeknesse and humility.

6. For sacrifice:

The lambes in the ceremonial law what they signified in Christ.

He was the substance of all that was signified by the typicall lambes: he was the substance of the paschall lambe, of the lambe for daily sacrifice, for the peace-offrings, for the trespasse-offrings, for the purification of women, and of the lepers, and the lambe for the first fruits, and for the trespasse-off [...]ing of the Nazarites, and for the free will offrings, or vowes; and the lambe for the sabbaths, and new moones, and the feast of trumpets; and the lambe for the day of humiliation, and for the feast of tabernacles; the lambe for the Priests, and the Princes, and the people.

It is by the sprinkling of his blood we scape the destroying Angels: It is for his sake, that God is every day pleased in his propitiation for our sinnes: He is our daily sacrifice, that we must still offer to God for our selves: It is he we must offer to God for our trespasses, and no gifts wee can bring to God will be acceptable without him: In him we are freed from the corruption of our natures, and from the leprosie of actuall transgressions: In him we have the confirmation of all our outward blessings: The Priests, and Princes, as well as the people must ascribe all their reconciliation to him: There are no persons so devoted to religion, but they must acknowledge their needs of Christ; nor can our best actions or times be accepted without him.

Whereas it is said, he was without spot or blemish, the Holy Ghost meanes [Page] to avouch, that he was most holy both in nature and life, there could not be a spot found in his actions, nor any the least blemish in his disposition.

And it was needfull Christ should be so pure:

1. Because else his passion could not be accepted.

2. Because he must become a righteousnesse to many.

Quest.If any aske how he could be so, seeing he came of Adam, and had his infirmities both of body and mind?

Answ.I answer, that he came of Adam, but not by Adam, that is, not by carnall propagation, but was conceived by the holy Ghost, and so originall sin stopped: and for his infirmities, I said before, he received such infirmities, as the Fathers call miserable, that is, such as were punishments, not sins; but not such as were damnable, as all sinfull infirmities are.

Vses.The Uses follow.

1. We should informe our selves by often meditation of this wonderfull righteousnesse in Christ, beholding by our medication the lambe of God that taketh away the sins of the world.

2. For instruction many things may be urged.

1. We should give honour to the lambe that sitteth upon the throne, whose praises fill both heaven and earth, Rev. 5.7. &c.

2. We should daily send this lambe to the ruler of the earth, daily present him to God for us, Esay 16.1.

3. These praises of Christ should convert us to his image: this very doctrine converted the Eunuch, Act. 8.31. we should imitate the praises of Christ, hereby imported, as these places shew, Rev. 14.1. to 6.

4. Let us for his testimony resist the gates of hell, by beleeving in him, and love not our lives unto the death for his sake, Rev. 12.11.

3. For consolation: Shall we not sing the song of Moses, and the song of the lambe? Rev. 15.3. Oh how happy are his servants! Revel. 22. What should dismay us, if we know we are contracted to this lambe of God, and shall enjoy eternall fellowship with him, and in the meane while to be clothed with the white linnen of [...] righteousnesse, Rev. 19.7, 8.

4. Woe unto them that will not rest upon him for righteousnesse; the smoke of their torment shall ascend for evermore, Rev. 14.10, 11.

Verse 20, 21.

20. Which was ordained before the foundation of the world, but was declared in the last times for your sakes,

21. Which by his meanes doe beleeve in God that raised him from the dead, and gave him glory, that your faith and hope might be in God.

HItherto of the meanes by which we were redeemed: The antiquity of the project concerning our redemption followes.

Who verily was fore-ordained before the foundation of the world.

The drift is to shew that we have reason to be wonderfully affected with the manner of our redemption, because it was from all eternity projected by God. Two things may be here noted in the words. 1. The fore-ordination of Christ. 2. The time of it, before the foundation of the world.

Who [...]ly was fore-ordained.

This word leads us beyond time into the secret and eternall counsell of God, giving us a glimpse of Gods eternall statutes, especially concerning the eternall happinesse of the Elect by Christ.

All Scripture intreats either of God or his works. The works of God are either internall, or externall. The internall are likewise eternall before [Page] time: The externall are in time. Of God the Scriptures draw us a perfect image, as the weaknesse of man can be capable of it. Of the works of God externall, and in time, the Scripture likewise plentifully discourseth, as far as is needfull to salvation. Of the works of God internall there is also some little glimpse given in Scripture, not so much to satisfie the curiosity of mens minds, as to ravish the hearts of the godly with incitations, that might the better guide them to contentment in their happy estate: yet there is but little, because men should not be led aside from attending the present meanes of their everlasting happinesse, and because as yet the nature of man is not capable of so glorious revelations.

The works of God before time, are either personall or essentiall. The personall works are such works ad intra as passe from the three persons in the Trinity one to other incommunicably, as the begetting of the Sonne, the proceeding of the holy Ghost. The essentiall works are such as all the three persons doe joyne in without division, and these are those eternall statutes or decrees, the making of those unsearchable lawes concerning the disposing of the Kingdome of God in time, in the erecting and ordering of the world. God, as a wise Carpenter, before he build resolves upon the plot in his head: and as a wise King before he enters into the administration of the Kingdome, resolves upon the lawes, by which to governe it.

These statutes have in Scripture foure singular praises.

1. They are in respect of us unsearchable: far beyond the reach of any mortall braine, Rom. 11.

2. They are marvellous glorious for the wonderfull majesty, and mercy, and justice of them: such as to looke in at them, but through a chincke, as it were, ravisheth the Apostle into that exclamation, Oh the depths [...] &c. Rom. 11.

3. They are unchangeable like the lawes of the M [...]der and Persians, so as they never lose a jot of their force, till they come [...]or the last p [...]iod, Rom. 8.30.

4. They are eternall, as here is said, before the foundation of the world: so Eph. 1.5. Mat. 25.34.

The Lord hath drawne these statutes in foure books,Gods foure statute▪ books. each containing a severall draught of them.

1. The first is the booke of nature: Hee hath iugraven certaine ordinances unchangeable in the creatures, by viewing which impressions man might be made without excuse.

2. The second is the booke of conscience: The Lord in the hearts of the Elect causing an impression of immortall truths, wherein he declares his will, so far as may concerne the salvation of that particular Elect of God.

3. The third is the booke of Scripture, in which he hath drawne a most exact draught of his lawes and will, for so much as may concerne the salvation of all or any of Gods Elect.

4. Now the fourth and most absolute booke of statutes, is that booke of life, wherein from all eternity God hath enrowled the nature and ends of all things: and there are also many other things besides the salvation of the Elect, Psal. 139.16. a speciall part of which is the Lambes booke of life, Revel. 21.27.

Now unto this booke doth this word fore-ordained leade us.

The word in the Originall is properly fore-se [...]ne: Now there are three kinds of fore-sight.

1. First, that bare knowledge of things, and this reacheth to all things that ever shall be.

2. Secondly, that knowledge of approbation, God knowing man above [Page] others with his speciall favour: this reacheth onely to the Elect.

3. Now there is a third kind of knowledg or fore-knowledg, when God is said to know things, as a Judge doth in giving sentence: Hence Plebiscitum was an ordin [...]ce made by the commons; and so when the Judge had sentenced a cause, he was said to have knowne the cause. In this last sense the word is here taken, and therefore well rendred fore-ordained: to note such a fore-sight, as had a determination and statute in it.

The decrees of God are by some Divines distinguished by the names of Providence and Predestination: Providence they would have containe all that order that the Lord tooke from all eternity concerning all things in the world whatsoever; so as there is nothing but is lyable to Gods decree. Now Predestination comprehends onely those decrees that concerne the reasonable creatures, and especially those that concerne the Election of some of them.

Three sorts of the Elect.There is a threefold Election, or the Elect may be cast into three ranks.

1. There is the Election of man unto salvation.

2. There is the Election of Angels unto confirmation in their estates.

3. There is the Election of Christ unto the Mediatorship, and headship over Angels and men: Of this hee meanes here, and the decree concerning the Election of Christ is the most illustrious of all the rest, and concernes the execution of the most glorious worke that ever was to be in the world.

The summe then is, that the Lord in his booke of eternall statutes hath recorded, and determined concerning this course of saving man by the mediation of his Sonne. Christ is fore-ordained in respect of his office of Mediatorship, not simply in respect of his person, as God: for so hee is not the person predestinated, but with the Father and holy Ghost it is he that doth predestinate [...]s he was to shew himselfe God made man, as Mediator be [...]weene God and man, so he was subject to that ordinance.

Vse. Quest. Now what use may be made of this, that we here find, that God is so carefull to make all sure concerning our redemption in Christ?

Answ. First, it may serve for consolation, we need never doubt but God will accomplish all his goodnesse to us in his Sonne, seeing hee hath bound himselfe, and Christ to it by his everlasting decrees: it is an ordinance must never be changed: we see God after all this time acknowledgeth it in this tex [...], to be bel [...]eved to the worlds end.

Secondly, it may serve for instruction.

1. Shall we not be ashamed of our negligence, that have not with all diligence laboured to make our calling and election sure, when wee see God so carefull to make all sure?

2. Shall wee not ever willingly be subject to Gods statutes and lawes, when we see Christ himselfe subject himselfe to Gods ordinances, and that from all eternity?

3. Shall we not long for those times, when those eternall statutes shall be ope [...]ed, and Gods counsels displayed to our infinite joy?

Thirdly, it may informe us, concerning Gods wonderfull hatred of sinne: in that from eternity he cannot looke upon the Elect, but as they are in Christ.

Fourthly, seeing it is certainly decreed concerning the gathering of mens soules by the [...] of Christ: it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come, as knowing that such as are ordained of God shall be gathered even so many in these places, as belong to the election of God, Act. 13 48.

Verily.] This doctrine of [...] is [...]tered with a kinde of mild [Page] asseveration: the reasons of which asseveration are these.

1. Because the most men will hardly beleeve any such thing: men by nature are wonderfull apt to object against the doctrine of Gods decrees, and therefore he urgeth it with an asseveration.

2. Because of the excellency of this decree above all the rest: this was a golden statu [...]e, the most amiable ordinance that ever was, that God should from everlasting resolve to send his owne Son to redeeme us.

3. This asseveration is to worke the greater assurance of faith in the Elect: they should never doubt Gods love to them in Christ: for ver [...]ly Christ was pre-ordained, &c.

Before the foundation of the world.

This phrase is used in divers senses in Scripture. 1. Sometimes the foundation of the earth is taken for the peopling of the earth, since the foundation of the world, that is, since the peopling of it, Exod. 9.18. 2. Sometimes for justice and judgement in the earth, the foundations of the earth were moved, that is, all went to wrack in matters of justice, Psal. 82.5. But usually it is taken for the creation of the world, especially in respect of the support of this great frame of heaven and earth. The foundation of the world is that admirable work of God, erecting this huge frame of heaven and earth, and supporting it by his almighty power: so that before the foundation of the world, is, before the world was set up.

But why doth he rather say,Quest. before the foundation of the world, then before the world was?

It may be for two reasons.Answ. First, to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth, for the rarenesse of the wisdome of God, and the cunning he shewed in this admirable frame, Prov. 3.39. for the unsearchablenesse, Ier. 31.37. for the surenesse and durablenesse of it, Psal. 78.69. for the absolu [...]enesse and independance of Gods power in framing all this, Iob. 38.4, 5▪ for the suddennesse of it, it being all done with a word, and for that all this was made of nothing, and that this great earth, the foundation of all the rest, should it selfe lie in the waters, Psal. 24.2. and indeed the whole borne up onely by the power of Christ without meanes, Heb. 1.3. Secondly, this phrase may be of purpose used for the likenesse of the state of the Church to the world, and the promise of God for the upholding of it: Hee that made the world of nothing, raised a Church to himselfe of that which was worse then nothing: yea all that is said before of the world may assure us of so much, and much more in the execution of Gods counsels in Christ for the Church, Psa. 78.79.

The doctrines are,

1. That the world had a beginning, it had a foundation,

Doct.

it was not eternall.

2. That we ought to be deepely affected with the admi [...]ablenesse of the making and upholding of the world.

But who can tell that there was s [...]h a wonderfulnesse in the creation of the world?Quest.

1. Scripture doth tel [...] it, Heb. 11.3.

Answ.

2. Christ was by when it was done, Prov. 8.29.

3. The Angels of heaven saw the whole when it was done, and were by at the doing of a great deale, and were rapt with admiration at the wisdome and power of God, Iob 38.4, 5, 6.

4. Lastly, the frame it selfe, as it [...] [...]ands, speaks evidently for the wonder of the workmanship.

But what use may be made of the wonderfulnesse of Gods workmanship herein?

[Page]1. We should disce [...], and marke, and acknowledge the power and wisdome of God herein, and by our often thoughts raise up our hearts to the often meditation of it, Psal. 104 1. to 9. Shall the Angels shout with joy, and shall we be so dull? Iob 38.6.

2. It shews the eternity of God, and his soveraignty and power to dispose and alter all things at his will, Psal. 102.26. & 89.11.

3. It intimates to us many consolations.

1. That God can easily prolong the life of his servants, that could give and uphold the being of so huge a frame, Psal. 102.26.

2. That God himselfe is wonderfull firme, and unchangeable to all generations, and faithfull in his word, that can give such a stable being to heaven and earth, Psal. 119.90, 89. Esay 40.21. & 48.13. & 51.13, 16.

3. That if the world have such a sure foundation, then much more the Church, Esay 14.32. For if the foundation of the world be so glorious, oh how glorious is the foundation of Sion? If he have made such an excellent house for his people to dwell in, it shewes he loves them much, and meanes to provide for them for continuance, Prov. 20.26 but especially, how precious are the foundations of the new Jerusalem? Rev. 21.

4. This intimates the fearefull power of God, in the execution of his judgements upon wicked men, Amos 9.5. Zach. 12.1, 2. Deut. 32.22. 2 Sam. 22.8.

Doct. 3.The project concerning our eternall salvation by Christ, was before the world conceived in God, Eph. 1.4. Psal. 90.1. Ier. 31.3.

The Uses are divers.

Vses. 1. Therefore let us admire the matchlesse love of God, that not onely loved us first, but loved us before the world was.

2. Let our love to God taste of the knowledge of this doctrine, since wee began not so soone as he, let our waies, and purposes, and desires be to extend our affections towards God to the end; yea and beyond all end also.

3. Let it comfort us in all adversity to think of this everlasting love of God, Esay 40.

4. Lastly, doth not thi [...] evidently confute merit of workes? It was for no desert in us, for we were loved before we had done either good or evill, Rom. 9.

And thus of the fourth point.

But was manifest in the last times for you.

The fift thing is the manifestation of this great work of our redemption, amplified by the time of it, viz. in these last daies: and comprehended in the manifestation of Christ.

Christ manifested five waies. Christ is manifested five waies.

1. For the faithfull. 2. To the faithfull. 3. In the faithfull. 4. By the faithfull. 5. With the faithfull.

[...]. He was manifested for them, in that he did undertake for the merit of their redemption. 2. He is manifested to them in the preaching of the Gospell, revealing Christ and him crucified before them. 3. Hee is manifested in them, when in respect of true grace, his image is formed in them▪ thus God [...] his Sonne in Paul, Gal. 1. 16. 4. Hee is manifested by them, when with their obedience they shew forth the vertues of Christ, and resemble his holinesse of carriage. 5. And hee is manifested with them, in that eternall fellowship of glory in the kingdome of heaven▪ It is the first kinde of manifestation which is here meant.

Now Christ was manifested for them, 1. on earth, 2. in heaven. On earth he was manifested, 1. In his incarnation, when hee shewed himselfe in our [Page] nature: thus was accomplished that great mysterie of godlinesse; God manifested in the flesh, 1 Tim. 3.16. 2. In his passion: for so he was that true brazen serpent, Ioh. 3. 3. In his ascension, shewing himself in triumph, leading captivity captive, and giving gifts unto men, Eph. 4.

In heaven he is manifested for us, 1. By session. 2. By intercession. By session: for so hee was declared wonderfully, as head of the Church, when being set at the right hand of God, all power was given him both in heaven and earth: And by intercession he daily appeareth before God for us.

In this manifestation Christ hath turned himselfe into all formes for us: for he hath beene manifested for us as a servant to doe our work: as a surety to pay our debts: as a sacrifice to expiate for our sins: as a treasurer to supply all our wants: as a Prophet to instruct us: as an Advocate to plead our cause: and as a King to subdue our enemies, and rule over us.

The points of doctrine from hence to be observed are these.Doct.

1. That God may conceive a wonderfull love to his people, and have a glorious plot for their good, and yet not manifest it of a long time. Coherence shews this.

The Use should be in all distresses publike or private,Vse. for the Church where we live, or for our owne particular, to live by faith, and not mistrust, or murmure, or limit God, as if hee had forgotten the cause of his people: little knowest thou the thoughts of God concerning thy good, and therefore we should check our owne hearts, as David did, and say, Why art thou so sad, oh my soule? &c. Secondly, if God once doe manifest his love to thee, oh then know thy happinesse, and rejoyce in thy portion: how rich is that goodnesse the Lord shews thee, when in prayer, or the word, he declareth hid and mighty things in his answers, Ier. 33.3.

2. When God manifests Christ he discovers his greatest treasure, the utmost of all Gods benefits: for Christ is unsearchable riches, and [...] is hee in whom all the nations of the earth are blessed.

The Use is, That therefore seeing God accounts the manifesting of hi [...] Son for us to be such a matter,Vse. we should hence admire and praise this goodnesse of God, that sent his owne Son into the world for our sakes, and nou [...] in heaven honors, and heares him for our sakes, and in our behalfe; especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome, and we should willingly serve so mighty and divine a Saviour.

3. That it is no comfort to know that Christ is manifested, till wee know he is manifested for us: it is ill trusting to the knowledge of Christs incarnation: we must seeke by all possible prayer and supplication, that he may be acknowledged as a Saviour for us.

4. The knowledge of Christs manifestation for us, should be a point that should move and stir affection in the heart of every beleever, and therefore it is to that end in this place urged.

But what should I doe, might some one say,Quest. to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth, or in heaven for me?

We must shew our affection herein foure waies.Answ.

1. By beleeving in him without any doubting, seeing in respect of the obedience of the law, the discharge of our debt, the conquest of our enemies, the advocation in our causes, &c. he hath so fully manifested himselfe.

2. By manifesting our selves without feare, or delay for his sake, wee should put our selves out into the open profession of his truth with all boldnesse; but yet so, as wee learne by his example, how to manifest our selves [...] that is to say,

[Page]1. In the fulnesse of time, that is, after good advise and sound deliberation: too hasty profession often-times doth great hurt.

2. With resolution to endure all sorts of reproaches, or what else in the labour or opposition might befall us, though we should be accounted as he was, Esay 53. Heb. 12.3.

3. With all integrity, being carefull to shew forth his vertue, and not to blemish our profession with any spotted conversation, especially expressing our imitation of his humility, and dove-like harmlesnesse, and respect of Gods law, and contempt of the world.

4. With all constancy even unto the death, that wee may receive the crowne of life.

3. By manifesting our selves to be ready to do any service to his servants.

4. By longing for the time of his last and full manifestation in his appearing at the last day.

Thus of the fift point concerning our redemption.

The sixt is, who are redeemed, viz. such as by Christ doe beleeve in God: for you who by him doe beleeve in God, verse 21.

For you.]

Doct. 1.The maine doctrine is twofold: 1. That beleevers onely have benefit by Christ: for them was redemption intended: for them Christ shed his bloud: for them he was made a sacrifice: for them he was manifested both by incarnation, and the preaching of the Gospell, and by intercession in heaven, Ioh. 17.9, 19. Heb. 11.6.

Vses.The Use is,

1. For instruction: Be sure thou have faith whatsoever thou want, 2 Cor. 13.5. thou perishest else for ever.

Ob. If I have all faith, yet I may perish, 1 Cor. 13.3.

Sol. All faith to doe miracles, not to lay hold on Christ.

2. It is all faith without love; and lovest thou not Gods children?

2. For cons [...]ation to the godly, to whom God hath given this precious faith: it is to be truely rich, to be rich in faith: it makes the poorest begger equall with the highest Monarch, Iam. 2.5. because it procures priviledges better then that of Princes: it intitles them to a birth better then that of the so [...] of men, Ioh. 1.12, 13. and for honour, they have favour with the Highest, that can doe more for them then all the Kings of the earth, Ioh. 3.16. and for alliance, it makes them a kinn to all the Saints: and for contentment, it fills them with joy unspeakable and glorious, 1 Pet. 1.9. and for victory, it makes them more then conquerors, Rom. [...]. and for riches, they have all the treasures of Christ; and for possessions, they have an immortall inheritance, especially their glory shall appeare in the day of Christ, 2 Thes 1.10.

3. It should quicken the godly to a care to repaire and establish themselves in the faith, and to this end to pray, as 2 Thes 1.11.

4. It shews the miserable estate of divers men in the very visible Church. There are three sorts of Christians. For I meddle not with Pagans, or Antichristians.

1. The first is of Christians in name, such as are so onely in appearance, or profession, or the account of man.

2. The second is Christians in signe, that is, such as are so onely by baptisme, that have onely received the outward badge of Christianity.

3. The third i [...] such as are so indeed, and such onely are they that beleeve in God, and that by a lively saith in Christ Jesus.

2. Doctrine i [...], that every one that doth beleeve is redeemed, Iohn 3.16. Heb. 10.39.

Vse.The Use is, First for comfort to the abject, God accepts not persons; it [Page] matters not what money, meanes, clothes, dyet thou hast, onely if thou beleevest, be of good comfort.

Ob. The devils beleeve, and yet are not happy.

Sol. They beleeve that Christ is, but they beleeve not in Christ: they trust not in him, or they beleeve that he is their Judge, but not their Saviour.

Ob. But divers in Iob. 2. beleeved, and yet Christ trusted them not.

Sol. They beleeved his doctrine, but they trusted not on his merits: they had historicall, but not justifying faith.

Ob. But those that received the word with joy beleeved, and yet fell away, Mat. 13.

Sol. They had a temporary faith, but not a saving faith; they could neversuffer for his sake, nor were they ever new creatures to desire to be rid of all sinne, nor did that joy arise from a particular application.

The second Use is, not to have the glorious faith of Christ in respect of persons, Iam. 2.1, 2. &c.

Thus of the generall: Now in particular concerning faith, five things may be here noted.

1. The subject of faith: viz. you that are begotten againe.

Of five things concerning faith.

2. The object of faith: viz. God.

3. The nature of faith: viz. to beleeve in God.

4. The cause of faith: viz. Christ, by him you beleeve, &c.

5. The time of the exercise of faith: Doe beleeve.

For the first: when he saith, for you, he meaneth such, as he had described before verse 3. so that the doctrine is, that faith is seated onely in the hearts of regenerate men, onely in the godly: It is called the faith of Gods Elect. Tit. 1.1. and their hearts are purified tha [...] have faith, Act. 15.9. they are turned from darknesse to light, Act. 26.28.

1. This doctrine shewes us a way how to try our faith, whether we have faith or no, namely, by the tryall of our regeneration: as

1. If our hearts be purified, Act. 5.9. that is, if wee have been humbled for secret and inward sinnes, so as the filthinesse of them is abated, and washed away.

2. If we have overcome the respect of profits, and pleasures of the world, so as we can use them as if we used them not, 1 Ioh. 5.4.

3. If we love our kindred in grace best, Gal. 5.6. 1 Ioh. 3.14.

4. If we find the new gifts of the spirit, for faith alwaies dwelleth amongst them, Gal. 5.22.

2. This doctrine shewes againe the true Christians prerogative: God hath dealt better with him then with other men: It is no matter if God have not given them so much money, or meanes, or credit, or health, as they; it is enough God have given them faith.

3. It should awaken wicked men in the midst of all their pleasures and riches: if they misse faith, it should tame their jollity, if they consider that they must perish: for all those things, what hope or comfort can they have, when God shall take away their soules?

Ob. But might some of these say, It seems the Lord puts a difference, and shuts out men from faith, and keeps them without it.

Sol. 1. The condemnation of the unbeleeuer is of himselfe, Iohn 3.20.

2. The Lord commands all to beleeve, even every creature, Mar. 16. 1 Ioh. 3.23. 3 He sends the Word to offer grace to all, the proclamation is generall, and no man excepted that hath desires after God, Esay 55.1. 4. We see of every condition of men God retaines some to mercy, and that shews he takes no pleasure in thy death, and that he would have all men be saved. Yea 5. the Lord doth beseech men to be reconciled, 2 Cor. 5.20.

[Page]For the second: The object of faith is God.

God is the object of faith, not generally in his nature, but particularly in his mercies and promises of grace, in his word of truth, the Go [...]pell. When I say God is the object of faith, I meane hee is that which faith both looks upon, [...] relies upon. Faith is alive, when it beholds Gods face in Christ. It thinkes of God, it admires God, it longs for God, it trusts onely upon God, it carries us unto God, it is imployed for God, it is contented with God, it desires no more but God.

Ob. But what reason hath man to beleeve in God? For God is terrible in his nature, he abhors sinne, and revengeth it with all severity, it is hee that will judge men for sinne, yea it is hee that woundeth the very particular sinner, &c.

Sol. Yet faith carries men unto God, because of his own commandement, that men should beleeve, because of the gracious promises he hath made to beleevers: because of the experience of as miserable sinners as he, have beleeved, and were not disappointed: because faith stils Gods displeasure, and makes the Lord put on the bowels of tender kindnesse; yea here appeares the wonder of faith, that though it know that it is Gods own hand that fighteth against sinne, yet it will run onely to God to heale them againe, Hosea 6.1.

Ob. But must we not beleeve in Christ, as well as in God?

Sol. If by this title of God wee understand the essence of God, then CHRIST is included: for wee beleeve in the promises of the whole Trinity, and so in Christ, who is the second person. But if by God wee meane the first person in the Trinity, and the holy Ghost, then it is spoken to our capacitie, the more fitly to expresse the meanes of our reconciliation, which is by the mediation of Christ the middle person of the Trinity: so that the word God doth not exclude Christ from being the object of our faith with the Father; but it includes, that Christ is more then the object, for he is a meanes of our acceptance with the Father, &c.

Vse.The Use is twofold.

1. Here againe we may take occasion to try our faith: If thy faith be a true faith, thou maist know it by the object of it, if it set thy thoughts and affections on God, if thou canst say as David, Psal. 73.25. then certainly thou hast faith, and so contrariwise.

2. Is God the object of faith? then be of good comfort, hee will never deny his promise, Tit. 1.2. Hee is able to keepe what thou committest to him, 2 Tim. 1.12. He is an Ocean able every way to fill thee with all sufficiency and happinesse.

The third thing followes, viz. the nature of faith, which is to beleeve in God. To beleeve, is more then to understand, conjecture, hope, remember, or affect: It is to doe all that with affiance, assent, or perswasion, and that is more plaine i [...] we note the phrase of speech in God; for we may be said to beleeve foure waies:

1. To beleeve that God is.

2. To beleeve God.

3. To beleeve of God.

4. To beleeve in God: for this latter doth import a casting of our selves upon God.

There are also foure things distinctly in faith.

1. The understanding of the Doctrine of the promise of grace.

2. The second is the [...]ent unto the tender of grace signified.

1. By earnest desire after the happinesse revealed in the Gospell.

2. By a willing base estimation of all earthly things, in comparison [Page] of the excellent knowledge of Gods love in Christ.

3. The third is the relying upon God, or the resting of the heart upon the truth of Gods promises, as having found the chiefe good, in which wee will trust, and beyond which we desire no more: All this is imported in this phrase, if we note it.

4. The fourth is the resolution to acknowledge and avouch this confidence in God both by our cleaving to Gods promises in all estates, and by our profession of the doctrine of Gods free grace herein.

The Use is a gaine for tryall: If the Lord have enlightned thee to see the doctrine of his grace in Christ: if he have gotten thy consent to his truth,Vse. especially if he have wonne thy affections, so as thou canst with love, and ioy, and affiance take his word, and rest in his love to thee, as perswaded of his mercies toward thee, and that thou canst also vow thy selfe to the profession of it: assuredly thou dost beleeve.

2. This doctrine confutes the Papists, and carnall Protestants, that thinke faith is no more then to beleeve the story of Christ, and to hope well for the rest, whereas to beleeve in God doth evidently import more then to beleeve that God is, and to beleeve God to say true.

The opinion of those that think, that to beleeve that Christ is the Sonne of God is enough to salvation, hath more charity then authority in it: Many places of Scripture prove we must beleeve that Christ is the Son of God, and it is a charectiristicall difference betweene the true Church, and divers false assemblies: but yet the Scripture shewes, we must beleeve more then that, or else we may perish: For the condition, Ioh. 3.16. is not to beleeve that he is the Son of God, but to beleeve in him, which is to receive and apply him, Iohn 1.12.

4. The fourth thing is the cause of faith: By him. It is by Christ that wee beleeve in God, and that for divers reasons.Doct.

1. As he is the expiatorie cause of Gods favour to us: For did not he satisfie for on [...] sins, we had no reason to beleeve that God should regard us: Our faith is in his bloud, Rom. 3.15.

2. As by his intercession hee covers the weaknesse of our faith, and appears before God for us.

3. As he is the giver and worker of our faith, Eph. 2.8, 10.

4. As he is Protector of our faith, and preserves it, Heb. 12.3. he is called the author, and finisher of our faith.

5. As he crownes our faith, it is he that gives power to every beleever to become the son of God, Ioh. 1.12. It is he that gives them eternall life, Ioh. 17.2, 3.

The Use is first for confutation of merit, not onely of works but of faith, we nei [...]her could obey the law, nor yet beleeve the Gospell of our selves,Vse. Eph. 2.8. therefore there is no boasting of our selves.

2. It should teach us to keepe our faith with all diligence, and to continue grounded, and established in it, seeing it is a treasure Christ hath intrusted us withall.

3. Thirdly, if wee finde any sicknesse or weaknesse in our faith at any time, runne to Jesus Christ for succour, he that is the author of it, will be the finisher of it also.

The last thing is the time: Doe beleeve.

It is to be observed, that he speaks of faith in the present time, which imports 5 divers things.

1. That there was a time wherein they did not beleeve.

2. That a Christian hath continuall use of his faith; the just live by faith, Habac. 2.4.

1. He cannot goe into Gods presence without it.

[Page]2. He cannot heare the word without it, Heb. 4.2. 2 Tim. 3.15.

3. He cannot use well his calling, but must live by faith, Mat. 6.

4. He cannot beare afflictions without faith, 1 Pet. 1.7.

3. That there is no time, wherein a Christian beleeveth not, this must be understood thus.

1. There is a twofold man; the old man and the new man: In respect of the new man, hee alwaies beleeves; for faith is the life of the new man, Gal. 2.20.

2. That a distinction must be made betweene the act of faith, and the habit of it: the habit can never be lost, the act may cease.

3. We must distinguish betweene faith, and the Concomitants of faith: Actuall joy, & peace in beleeving may be intermitted, but not beliefe it selfe.

4. Distinguish betweene faith sick, and faith found: Faith sometimes in spirituall diseases may have a Lethargie, a palsie, a swone, a traunce, &c. and so for the present is, but not discerned.

Vse.The Use is therefore.

1. First, for consolation to such, as are afflicted under the want of sense of faith: it doth not follow, thou hast not faith, because thou feelest it not, because there is no time, wherein thou beleevest not.

Quest. But what should one doe for comfort, when the sense of faith is gone?

Answ. First looke to time past, thinke of the times wherein thou didst stand, and rejoyce in the grace of God.

2. Looke upon the present fruits of faith, and by that thou maiest discerne that faith hath roots, though they be under ground: those fruits are:

1. An unfained desire to forsake all sin.

2. Griefe, because we have not faith, as we would have it.

3. Love of such as feare God, even the meanest of them.

4. The hatred of such, as by following foolish vanities, forsake their owne mercy.

5. Griefe for the evill of our best works, though never so secret, joyned with the abhorring of our selves, so as we are confounded for our sins, which seeme to us to be as so many abominations, Ezech. 36.

6. By the desire of Gods favour above all things.

3. Pray to God to help thy unbeliefe, and make thee sound in the faith. instead of froward complainings, that thou hast not faith, goe to God and make thy humble moanes unto him, and hee will heare thy teares, and give thee faith. For it is his gift, and he will be fought unto, Psal. 143. the whole, & 142.3.7.

4. Know that this will be but for a short time: Faith will revive, and be found unto praise and glory, 1 Pet. 1.6, 7. Psal 30.6. David said in his haste, he was cast out of Gods sight: yet hee found, that God even then heard the voice of [...]. cry, Psal. 31.22.

2 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.

7. Rules for the [...] use of t [...]th. 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.

[Page]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,Vse. 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,Vse. 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.Doct. 1. Vse.

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,Doct. 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,Vse. 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 [Page] before men and Angels by mising our bodies also from the grave, Rom. 8.11. 1 Thes. 4.14.

Doct.5. God lookes we should be specially affected with his glory in this great work of raising Christ from the dead.

Vse.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.

Doct.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

The glory given to Christ after his resurrection shewed in 8. things.

1. He assigned him all the honour of a triumph is his ascension, when [...]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.

Vse. 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.

Difference betweene faith and hope.Faith lookes upon Christ exhibited and made present in his ordinances: Hope lookes upon Christ hereafter more fully to be revealed.

[Page]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,Doct. 1. 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:Vse. 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?Divers questions and doubts resolved.

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,Ten things that assault faith, against which we should be armed. 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.

[Page]3. Treacherie of brethren.

4. Prosperity of the wicked, and impu [...]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?

Doct. 2. Vse.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.

Doct. 3.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. Vse.

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.

[Page]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 the verses immediately before: 2. and with the 13. verse, upon which it depends, as the reason of it.

1. From coherence with the verses next before, we may note, that God expects love to the brethren at our hands, as well as faith in Christ: As we are joyned to God by faith, so he stands upon it to have us joyned one to another by love: nay it is certaine, true faith will worke this love: He cannot beleeve in God, that loves not the godly.

2. From coherence with the 13. verse, we may note, that an affectionate love to the godly is a strong inducement to holinesse of life, and therefore used here as a reason to inforce it.

3. Contrariwise, unlesse we looke to those three things in the 13. verse, we cannot love the brethren as we ought to doe. For

1. Unlesse we gird up the loines of our mindes, such as our selfe-love, concupiscence, anger, &c. we shall be unfit for society with the godly.

2. Againe, unlesse we be sober in the use of the delights and profits of the world, our affections will be stolne away from the godly.

3. And thirdly, unlesse our hope carry us stedfastly to the contemplation of the glory to be revealed upon the godly in the day of Christ, they wil in their present condition seeme to us many times of all men most miserable.

4. A Christian should looke to his heart and waies, if not for his owne sake, yet for his respect to the godly, to whom he hath joyned himselfe, that he neither shame them, nor grieve them. Now hee may shame them, and dishonour the profession three waies.

1. By sluggishnesse in his profession.

2. By inordinate living.

3. By doubting and despaire.

These three stand opposed to the three things in the 13. verse.

5. That God is not onely carefull, we should love one another, but hee stands upon the manner and measure of it, as the whole verse shewes, and therefore we should looke to two things, that our affections grow neither 1. cold, 2. nor corrupt.

There are foure things doe usually abate affection to the godly.

1. Selfe-love and pride, when men grow into great thoughts onely of themselves.

2. Discord and vaine janglings.

3. Worldlinesse.

4. Too much viewing of the infirmities, reproches, or miseries of the godly: and thus affection growes cold.

It is corrupt three waies.

1. When we love the godly for carnall ends.

2. When it is fruitlesse: it is fellowship, but not in the Gospell.

3. When we respect persons.

Purified.] The tearme is a metaphor borrowed either from the Goldsmith, or the Physitian, or else from the ceremoniall law. The Goldsmith purifieth his metall, so doth God his chosen ones: The Physician purgeth his distressed patients, so doth God distressed sinners: seldome is there any found conversion, but there is some purgation taken; even some sound practice of mortification, which paines the spirit, and throwes out forcibly [Page] the filthy matter lies in the soule. But I think the tearme is chiefly borrowed from the Ceremoniall law, and so shews us, that in the effecting of sanctification is wrought that which was signified in those Legall purifyings, either of women after child-birth, or especially of the Leper after the healing of his leprosie.

It is true, that seldome or never is there a birth of saving grace, but there followes it a fluxe of mortification, a vehement casting out of naturall impurities, and there must be also a purifying of the soule: But I take the tearme to be most fitly borrowed from the clensing of the Leper, for that most neerly expresseth the state of our soules both in nature and grace.

A large explication of the ceremonies about the clensing of the Leper, as it concerns the sanctification of the sinner.And so divers things may be here noted: some implyed, some expressed in those ancient shadowes.

The things implyed are,

1. That by nature we are all of us polluted in our selves, and so polluted, as we have reason to doe as the Leper, Levit. 13.44. and cry uncleane, uncleane.

2. That the infection of sin is such, that it will infect the very house wee dwell in, and the garments we weare, even all the creatures we use, so as all things are to us impure, Lev. 13. Tit. 1.13.

3. That in our native condition we are out of the campe, even strangers from the common-wealth of Israel, even when we professe our selves members of it, Num. 5.2, 3. Eph. 2.11.

The things expressed in the state of our soules in respect of sanctification, are lively shadowed out in the ceremonies of purifying, mentioned Lev. 34. 4. to 33. which howsoever they containe more then the precise respect of this Text calls for; yet for the more full explication of the ceremonies of clensing, I handle them as they are set downe in order.

Now before we enter upon the particular explication of the Text, wee must understand,

1. That the ceremoniall law did make two distinct things in sanctification: 1. Healing. 2. Clensing: for first the Leper was healed, then clensed. Now this word here used doth expresse onely the likenesse of the clensing of the Leper: there is such a difference to be put in our sanctification: For first our hearts are turned to God, and then we fall upon divers exercises of faith and repentance, by which we settle our owne hearts in the assurance of our conversion. The ceremonie shadowed out the first of these degrees: the Leper was cleane, when after his confession of uncleannesse, his leprosie stayed and spred no further, and did not fret inward: So are we truely turned to God, in that moment, when under the sense of our owne vilenesse, we so judge our selves, that our hearts begin to cease from evill, and sinne loseth his dominion, and that it doth not prevaile over our hearts, but groweth lesse and lesse: but yet though this be done in a moment many times, yet there is a great deale more to be done, before we can have comfort in our conversion, or be soundly clensed, and setled in our consciences before God.

2. We must know, that sanctification shadowed out by that clensing, is taken in the largest sense, even for all that righteousnesse that is conferred upon us either in justification, or sanctification, as it is strictly taken.

3. That in the businesse of sanctification none of the Lords people healed of their leprosie, should trust onely upon their owne judgements, but seeke all direction and helpe they can from their faithfull and able Teachers: There was nothing done in the law, but the Priests said and did all, as it were, whether it were in discerning the disease, or the healing of it, or in judging of the state of the Leper, they tooke the testimony of the Priest in all things; [Page] yea when one would have thought they might have done all by the same rules of discerning.

The clensing or purifying of the leprosie was either more slight, or more exact. In some leprosies it was but to wash, and so be cleane, Lev. 13.53, 54, 55. to note, that repentance in some, and from some sinnes is far more easie then in others.

The more exact clensing is distinguished into the actions of three severall daies.

1. Some things were to be done the first day, verse 4. to 9.

2. Some things the 7. day, ver. 9.

3. Some things on the 8. day, ver. 10. to 32.

These severall daies noted the different degrees in the sanctification of the sinner.

In the first dayes worke we may consider, 1. what the Priest doth, ver. 8. 2. what the Leper to be clensed was to doe, ver. 8. In the first consider the things prepared, ver. 4. and the application of them, or use of them, ver. 5, 6, 7.

LEVITICUS 14. VERSE 4.

The things prepared were two live cleane birds, cedar wood, byssop, and scarlet.

1. The two live birds did signifie the twofold estate of Christ: his suffering estate, and his triumphing estate, as will appeare more plainlie after.

2. And Christ is shadowed out in the likenesse of birds first, then of lambs after, and then of a bullocke at last, to note the degrees of the revelation of Christ in the heart of a sinner: at the first though he have true grace, yet he seeth Christ but in a little forme as it were: afterward God revealeth his Son in him more and more manifestly.

3. The cedar wood, hyssop, and scarlet, might signifie the graces of Christ, with which he was to enrich and sanctifie the sinner: viz. Faith, Hope, and Love: Faith signified by the high growing cedar, which though it have a root in earth, yet it aspires towards heaven above all other trees. Hope was signified by the Hyssop, which though it grow low and secret, as it were in the heart; yet it is alwayes greene, according to the severall seasons of Gods providence: and Love was signified by the scarlet, the double dye whereof might note our double love to God and men, all sanctified and inflamed in the bloud shedding of Jesus Christ.

4. The summe of all then in the signification of the things prepared, is, that wee need two things for our clensing: viz. Christ, and the graces of Christ, Faith, Love and Hope.

5. Now it is to be observed, that these are to be taken not for the whole congregation of Christ or Israel at once, but for him that is to be clensed alone: to signifie that there must be a particular application of Christ, and sanctification with the graces of Christ in every beleever, or else it will not serve the turne, that there is a Saviour provided for the Church in generall; which is further shadowed out in the particular taking of the birds for this use, and gathering of the cedar wood, and hysop, and providing of scarlet.

6. It is further to be noted, that the Priest is said to command the taking of these things, not to prescribe them only, which might shew Gods willingnesse to bestow Christ and his graces; he doth not only offer him, but commands us also to take him by faith, he is ready to give and reproacheth no man: yea this command might enforce some care and terror into the penitent sinner, not to dare to neglect the time in this great businesse of purifying the soule: and it might also incourage the fearefull, for God is not only [Page] contented that they rest upon Christ, but shewes himselfe to be discontented, if they doe not seeke unto Christ, when they finde need of him.

Thus of the things to be prepared, the application or use of them followes in the three next verses.

VERSE 5.

Vse.The application concerns either the dying bird, or the living bird: The dying bird in this verse, the living bird in the two next.

1. The one of the birds must be killed, to note, that without the death of Christ there can be no purging for sinne; and that in the conversion of a sinner, the onely thing the soule of man lookes upon is Christ slaine for sinne.

2. This bird is to be killed by commandement, to note, that Christ was by speciall appointment from the Father set apart unto death.

3. This bird was to be killed over running water: This running water was a signe either of the Gospell, or of the grace of sanctification: The bloud falling into the water either did signifie that the Gospell of Christ crucified should be preached all over the world; or else it noted, that the bloud of Christ should then onely be effectuall to the sinner, when the fountaine of grace was opened, and both bloud and water met together, that is, the merit of Christ, and the Spirit of Christ: There ran out of the side of Christ both water and blood, which it seemes was to signifie the same mystery, 1 Iohn 5.

4. It is the more comfortable also, that by the running water is signified the continuall flowing of the fountaine of grace dyed in the blood and merits of Christ in the heart of a sinner.

5. This water was to be in an earthen vessell, to note,

1. That God did measure unto every Christian according to his proportion, Rom. 12.6.

2. That the Ministers of the Gospell should have the power of dividing this treasure unto men, and that God would glorifie himselfe by the service of men, otherwise contemptible in the world, 2 Cor. 4.6.

VERSE 6.

1. The living bird signifieth Christ alive from the dead, and who cannot die, but ever liveth at the right hand of God.

2. The Cedar wood, hyssop, and scarlet, signified the graces of Christ, Faith, Hope, and Love.

3. The joyning of both these together shewes that we cannot bee saved by Christ without the grace of Christ. It is to no purpose to thinke of Christ, without care to receive his graces also.

4. All these must be dipped in the blood of the bird that was slaine over running water, to teach us three things:

1. That it is the merit of the death of Christ, that makes the presence of Christ in heaven acceptable for us.

2. That all the graces we are to receive from Christ, must be dipped in his blood also: for by his blood it is that we have accesse unto grace, or acceptation for any grace in us, though received from him.

3. That by the Gospell and the Spirit of Christ, all this good is conferred unto us from Christ out of heaven.

VERSE 7.

1. The sprinkling upon him that is to be cleansed, notes

1. Application: There must bee a particular application of Christ to the beleever.

2. Imputation: For this sprinkling is the worke of God, imputing Christ, and his passion, and holinesse to the beleever.

3. Valuation of the worth of the least drop of Christs blood: His [Page] blood, though but sprinkled, justifies a sinner.

4. Lesser manifestation: For sprinkling imports not so much a restraint in God, as a defect in us, that doe not so fully discerne our interest in Christ.

5. Strong consolation: For if we can by faith lay hold but upon a drop of Christs blood, it sufficeth if we discerne but sprinkling, though we are farre from powring out, it is sufficient.

2. When he adds, from his leprosie, it is to assure us this comfort, that in the justification of a sinner, God stands not upon the greatnesse, or soulenesse of the sinne, Ezek. 36.26. Zach. 13.1.

3. Where he saith seven times, it was to note

1. The perfection of our justification in respect of God; it was done seven times, that is, perfectly.

2. The imperfection of our application; wee have need to have our pardon sealed seven times, or with seven seales, God must tell us it often over and over.

4. Where he faith, and shall pronounce him cleane, it notes

1. That Justification evidently hath two parts: 1. The imputation of Christs righteousnesse: 2. The forgivenesse, or acquitting of the sinner, here called his pronouncing him to be cleane.

2. That if God and his Minister doe speake comfortably unto us, we need not care for all the world besides.

3. How easie it is for God to justifie a sinner: It is but to say, hee is cleane, or to bid him be so. The word of the Lord made the heaven, and the earth, and the same word of God makes sinners cleane.

5. The letting of the living bird loose notes the loosing of Christ from the bonds of death, and the grave, and from all that obligation, in which as our surety he stood tyed to God: secondly, that t [...]ll the sinner be justified, Christ stands bound, though he have dyed for us.

6. The birds flying into the open field, might signifie,

1. That the justification of one sinner may bee the ratification of the hope of all penitent sinners.

2. That the righteousnesse of Christ is revealed publikely from heaven in the shew and offer of it to the whole Church.

VERSE 8.

Hitherto of what the Priest was to doe. Now followeth, what the person to be cleansed was to doe. What he was to doe, concerned either his 1. cleansing or his 2. returning into the campe. First of his cleansing.

1. Where he saith, he that is to be cleansed, note two things:

1. That he is not called a leper any more, but described by a Periphrasis, to note that when we have confessed our sinnes, and purposed to return, and God hath comforted us somewhat in Christ, though yet we have not finished our assurance, or sanctification, yet we are no more accounted lepers: God doth not call us any more by the name of our transgression: This may comfort the object.

2. Lest we should grow too secure, he saith he is still to be cleansed, though he have beene sprinkled, till he have finished his sanctification, that is, till he have taken a sure course for reformation.

2. That besides sprinkling with blood, we must bee washed in water, that is, besides our justification we must be sanctified, and besides the necessity of sanctification, here are divers things to be observed: as

1. That we must of our selves labour our reformation, Hee shall wash.

2. That without voluntary sorrow wee can hardly have comfort of true sanctification.

[Page]3. That sorrow without reformation will not serve the turne: It must be washing, that we may be cleane. There is a great deale of water and washing in worldly sorrow, but it makes nothing cleane, Esay 1.16.

4. That true sanctification is totall: He must wash himselfe, the washing must goe as farre as the leprosie.

5. That true sanctification makes a man repent of all the occasions of sinne, and fearefull of every thing that might infect him: This is signified by washing his clothes.

6. That the penitent hath an extreame quarrell to his evill thoughts, which for number he accounts as the haire of his head, and for sincerity hee would [...]aine be rid of all the wickednesse is in his heart: So the Leper did shave off all his haire.

3. Hi [...] returning to the campe may note,

1. That the Church of God on earth is like a Campe:

1. For uncertainty of outward condition: They move up and downe like an Army.

2. Yet there was providence in the seeming confusion of their estate: for they rise not, but when the cloud rose and went before them, and besides the Arke went with them: God leads his people, and his holy presence departs not from them.

3. That the estate of the Church is a militant estate: they are in a continuall warfare.

4. The Church is like an Army lying in holy beauty, Psal. 110.3.

That men justified and sanctified, have right to the Communion of Saints, and ought to be so acknowledged, notwithstanding their former leprous evils.

4. His tarrying abroad out of his tent seven dayes, might note

1. The publication and sound tryall of the repentance of the sinner, and the great notice is taken of the conversion of a sinner: There is nothing but looking on the Leper for seven dayes. As any are more holy, so they are more glad at the conversion of a sinner: so the Angels in heaven.

2. That contempt of the world, and the killing of the cares of life, are usually wrought when there is a sound conversion to God: The Leper cleansed hath no great minde to goe to his tent. Yea it notes, that we ought to lay aside the trouble of earthly things, till our hearts be well setled in our sanctification and justification.

Note, that when he doth goe home, it is but a Tent: The best condition of a childe of God in outward things, is but like a Tent, quickly set up, and quickly taken downe, more for necessity, then for delight or glory.

VERSE 9.

Hitherto of the workes of the first day. Now in this verse is set downe what he must doe on the seventh day, which was to shave his haire, and wash his clothes, and so to be cleane.

Quest. But what might this repetition import? For these things were done before.

Answ. It noted, that mortification must be renued, and that wee must even long after our first conversion, be truly humbled for our evill thoughts, and grieved for that corruption of nature, that still sweats out of us, and bee very fearefull and watchfull against the occasion of evill.

Yea it imports, that after calling, there may arise new thoughts of evill in the minde, as this haire growes though it were shaven seven dayes before, and that there may be corruption left behinde, that though wee have done much in mortification, the leprosie may be in the clothes, though they have beene washed, &c.

[Page]Yea we may note here, that the more a sinner is exercised in mortification, the more he searcheth out his corruptions: Now he shaveth off the hair of his beard and eye-browes.

Note also, that such is the successe of mortification sometimes, that for the present it seemes to cleanse the soule of all corruption, that there dares not stir as it were one evill thought, or passion, or lust; I say for a time: for like the haire they will grow againe.

Quest. But what is meant, that he saith, he shall be cleane? Did not the Priest pronounce him cleane before?

Answ. Two things may be intended hereby:

1. That though Gods Ministers doe comfort and acquit penitent sinners, yet many times till they be more exercised in mortification, they will hardly be perswaded of their owne conversion.

2. That our every daies corruptions even after first repentance, doe make us uncleane of our selves, and therefore by renuing our repentance, we must be made clean again: There are some seeds or roots of leprosie yet behind in us: though we be clensed truely, yet we are not clensed fully.

VERSE 10.

Hitherto of the works of the first and seventh day.

The works of the 8. day concerne either all ordinary persons to be clensed; or else a proviso for such as are poore. The ordinary course is set down from ver. 10. to 21. For the poore. ver. 21. to 32.

In the first consider, 1. The things to be provided by the person to be clensed, ver. 10. 2. The imployment of them by the Priest, ver. 11. to 21.

The things to be provided for are either sacrifices, or oyle.

The sacrifices are either for sin offerings, or meat offerings.

The things provided for the sin offerings were two: 1. The lambe without blemish. 2. And one ewe lambe of the first yeere without blemish. The meat offering was three tenth deales of fine flower mingled with oyle.

1. These things were types of Christ, both as our sacrifice, and as our nourishment, for both we receive and should looke for in Christ.

2. The coherence imports, that we must first be setled in our sanctification, before we can be comforted in our justification, and that no penitent sinner can be deprived of the sacrifice of Christ, and that we must seeke to be assured of our justification, as well as to be reformed in our sanctification.

3. The lambes without blemish, did shadow out the innocency of Christ, 1 Pet. 1.19. and so shews here, the spots of our leprosie are taken away even by the unspotted sacrifice of Christ.

4. The lambes were three, because of the three sorts of sacrifice mentioned afterwards, viz. The trespasse offering, the sin offering, & the burnt offering: which three sorts of sacrifices signified a threefold applicatiō of Christ, viz. for trespass [...]s against men: for sins against God in particular: and for all sins in generall knowne and unknowne, noted in the burnt offerings.

5. In that he, and not the Priest must provide these sacrifices, it shews, that every sinner must be saved by his own faith: It will not help him that he is in favour with the Priest, &c. He must provide his lambes, &c. himselfe.

6. In the meat offering consider both the matter, and the mixture: The matter was fine flower, which was a type of Christ, and him crucified, both as hee was grownd for us, betweene the upper and the nether milstone of Gods wrath, and as hee was boulted out for us in the Gospell: all which shewes, 1. That Christ was sowed, and grew up out of the same earth with us. 2. That his sufferings differ from all the sufferings of the Martyrs. For he was not onely cut downe, and threshed out of the eare and huske, as they were in the death of their bodies: but he was grownd in the [...]ill of God [...] [Page] wrath in his souls. 3. That Gods best provision is for his owne people, hee seedeth them with the finest flower, and will provide, that Christ shall give as much nourishment to their soules, as the finest flower can to the body.

7. Oyle signifies gladnesse, Psal. 45.5. the mingling of the sacrifice with oyle noted the comfort Christians received, that lay hold upon Christ for nourishment.

8. The cogge of oyle that stood by, promised, that God had provided abundance of joyes for his people, above all that yet they have felt in the beginnings of their faith; and that every convert should seek abundance of joy and contentment in the application of Christ.

VERSE 11.

The things provided for the clensing are mentioned in the former verse: The use or imployment of them by the Priest followes in this verse, and the rest to ver. [...]. and this use had two things: 1. Their presentation to God in the generall. 2. Their immolation and application in particular.

In the Presentation consider,

1. Who presents them, viz. the Priest that makes them cleane.

2. What he presents, viz. the man, and those things.

3. To whom, viz. before the Lord.

4. Where, viz. at the doore of the Tabernacle.

1. The Priest presenting of the man to God, may note the presentation of the penitent sinner to God, either

1. By Christ in his intercession.

2. By the ministery of the Gospell, Rom. 15.

3. By himselfe, as hee hath the spirit of intercession, and doth commend himselfe by prayers unto God.

Ministers present us to God, as they carry us to God, either

1. In their prayers.

2. In their preachings.

3. In their accounts at the day of judgement, 2 Cor. 11.2.

Quest. But how is the Priest said to make him cleane?

Answ. The Priest was a type, either

1. Of Christ justifying the sinner, and sanctifying him, 1 Cor. 13.

2. Of the Ministers of Christ, who as instruments doe sacrifice, and save their hearers, 1 Tim. 4. ult.

2. The things presented are, the man that is to be made cleane, and the things provided for clensing: which signified,

1. That Christ and his Word doe present none to God, but such as wil be sanctified, and healed of their leprosie.

2. Not our persons onely, but all the meanes of our holinesse must be presented to God: They need the intercession of Christ, and our owne prayers, &c.

3. Those things were to be presented to the Lord, to signifie

1. That we did acknowledge him, as the fountaine of all holinesse and happinesse.

2. That we did henceforth resigne our selves unto the Lord, as a living sacrifice, Rom. 12.1.

4. In that all this must be done at the doore of the Tabernacle of the congregation, it did teach them,

1. That the place most infallibly to finde God in, was the assembly of his people in the sanctuary, Lev. 16.11.

2. That in the practice of publi [...]e duties, we are most effectually joyned to God, and find most help from Christ and his presence, that we are indeed that we are at the doore of the Tabernacle.

[Page]3. That we seek such acceptation with God, as we would desire to hold in communion of Saints.

VERSE 12.

The particular use of them followes, and so it concernes either

1. The trespasse offering, to ver. 19.

2. The sinne offering, ver. 19.

3. The burnt offering, ver. 20.

The trespasse offering must be considered,

1. In the waving of it before the Lord, ver. 12.

2. In the killing of it in the holy place, ver. 13.

3. In the sprinkling of it, ver. 14. to 19.

In generall we may note, that there needs an offering for trespasses, even for those casuall wrongs we doe either against God or man, that we need the sacrifice of Christ for them; we need to goe to God to forgive us our trespasses through Christ.

2. The waving of them before the Lord might signifie,

1. The extreame usage of Christ in suffering for our sins.

2. The waving of Christ in the 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, [Page] 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. Wh [...]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 propound [...]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 P [...]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 favou [...] in Christ: and so it notes, that usually Gods servants have not that setled pe [...]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 [...] i [...] satisfied in Gods goodnesse and favour, what is more to be done?

[Page] 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 be their eternall food in heaven.

The meat offering must be upon the Altar, to signifie that we can have no hope of nourishment, but from the merit and vertue of the sacrifice of Christ, as all meanes are sanctified by it.

VERSE 21. to 32.

Hitherto of the sacrifice for the richer sort: Now followes the course to be taken for the poorer sort, which in effect is the same with the former, save that he must take Turtles or Pigeons instead of two of the Lambs.

The things here to be noted are:

1. That in the application of Christ, God puts no difference, the poorer sort, if they be penitent, may be justified as well as the richer.

2. That without Christs sacrifice no man can be justified, be hee of what condition he will.

3. That in the receiving of Christ, all are not alike qualified for the measure of grace, and discerning, and faith.

4. That the endevour is accepted for the deed: for the poore is excused, if he provide a sacrifice according to his labour of his hand.

5. That if wee through carelesnesse neglect the meanes of further grace, that is a just exception: therefore it is urged three times, If he cannot get so much, ver. 21, 31, 32.

Hitherto of the digression into the explication of the doctrine of clensing the Leper.

And thus of the nature of this work of sanctification: The subject followes.

Your soules.]

Your soules: It is true, that by the soule synecdochically hee meaneth the whole man: for he that is truely sanctified, is sanctified in soule, in body, and spirit. 1 Thes. 5.23. The medicine is applyed, and goeth as far as the disease, and Christ d [...]ed as well for the body as the soule, and both must be purged before we can enter into the Kingdome of heaven, and therefore wee are [Page] charged to abstaine from all filthinesse both of flesh and spirit, 2 Cor. 9.1. and our bodies must be offered up as a sacrifice to God, Rom. 12.1. yet notwithstanding the soule is named, as that which God chiefly stands upon, though he require and worketh both: for the holinesse of the heart is that he calls for to have given him, Ier. 4.18. and we do perform the most immediate worship by our spirits, Ioh. 4.24. and the sanctity of the heart is the fountaine of all the outward holinesse; as the impurity of the heart is the cause of the outward impurities of life. Besides, the soule is the seat of all holy graces, that are saving graces; they dwell there, though their imployment must sometimes be without: and further, the sanctification of the soule is characteristicall, for that is the holinesse that distinguisheth betweene the godly, and the wicked.

This then is the observation, that the chief seat of true grace and holinesse is in the soule of man.

The Use is divers.

Vse.1. For Information: From hence it is manifest,

1. That they are grossely deceived, that think inward inordination of thoughts and affections are no great faults: whereas the infection of the soule is most dangerous, because it is the fountaine of all the rest, and is more usually committed, and more hardly cured, Psal. 78.8. [...] & 66.18. & 95. &c.

2. That God lookes not at the outward appearance of men, hee askes not what houses, clothes, fare, friends, &c. they have, but what grace they have in their hearts;Rev. 2.22. Iam. 4.8. yea it is certain [...], that outward reformation will not here serve the turne; Hypocrites, that make so much adoe about washing the out-side, are deceived in their reckoning, God will not be deluded with painted sepulchres, hee knows what is within; and the civill honest man is in the same case.

3. That true grace may be, where there is not an outward shew of it: the truest sanctification is in the heart: yet this gives no liberty to wicked men. For it is not true, that a wicked life may be found where there is grace in the heart, therefore call thou not that uncleane which God hath purified, 1 Cor. 4.5.

4. That it is a grievous sinne to infect the soules of men by example, counsell, provocation, corrupt opinions, &c. They that would poison the bodies of men were worthy punishments in all mens judgements: how much more they that wilfully poyson many soules?

5. There is no need of any purgation after this life: for God takes an order to purifie the soules of his people even in this world.

Secondly, for Instruction:

1. Therefore this should strongly perswade with us to seek inward holinesse. If there be so much adoe in the world to get cleane and cleare faces, what should our care be to have cleane soules, seeing God looks at that? Psal. 7.9. God searcheth the heart and reines. The chiefest thing wee can get for our soules, is the purifying of them, Ierem. 44.14. what profiteth it to winne the whole world, if thou lose thy soule for the foulenesse of it? and it is certaine, no beauty of the face can allure a man so much, as the cleannesse of the heart doth allure Christ. But this inward holinesse chiefly consists,

1. In casting out the vices of the soule: evill thoughts, ignorance, pride, inordinate affections, stubbornnesse of will and humour, with whatsoever drosse, hypocrisie, security, malice, &c. 1 Pet. 2.12. circumcise therefore thy heart, Col. 2.11.

2. In attaining new gifts of the spirit of grace, such as are illumination, [Page] discerning, faith, zeale, love of God, softnesse of heart, affections of worship, &c. Heb. 13.9. 2 Cor. 4.6. Rom. 5.5.

3. In the exercise of these in the daily co [...]rse of our lives: looke to thy heart, when thou dost any work to God.

[...]. In the reformation of the heart, wee must looke to it, that we be sanctified throughout: it is not enough there be some gifts in some of these faculties, but there must be grace in all; and so of the sinnes of the soule to be mortified.

3. This doctrine may be a great comfort to the godly, that have set their hearts to serve God in their spirits, and labour for the true grace of Christ in their soules, though they abound with infirmities, and the world speak evill of them: it should comfort us against the many aspersions of men, Psal. 17. 4. &c. though it be true, as Prov. 20.9. yet God accepts of the desire, &c. Rom. 8.27.

Quest. But how know I, whether I have the true grace of Christ in my soule?

Answ. By this text thou maist know it by three things.

1. If thou seeke inward purity as well as outward.

2. If thou find an alteration in every faculty of thy soule.

3. If thou be like unto God, that hast most care of what shall become of thy soule, and art most carefull of meanes for thy soule.

Quest. But what shall one doe to get a cleane heart?

Answ. 1. Examine your hearts, as Psal. 4.4. for the heart is deceitfull,8. Things to be done to get a cleane heart. Ier. 17.9. &c.

2. Pray to God to create a new heart in thee.

3. Attend upon the meanes, that are powerfull to clense the heart; our hearts are washed by the Word, Eph. 5.25. Psal. 119.9. the law in their hearts, Psal. 37. & 119.80.

4. Keep still in Gods presence, walke before him, thou darest not then come in thy uncleannesse.

5. Avoid the beginnings of pollution, dally not with sinne.

6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted.

7. Come not neere uncleane persons, 2 Cor. 6.18.

8. Get the assurance of faith, Act.15.9. Heb. 10.22.

Promises to such as labour for a cleane heart, Mat. 5.7. [...]say 1.16, 20. 2 Pet. 1.3. Prov. 22.11. Psal. 24.4. & 125.5. Rom. 8.34, 38.

Hitherto of the subject of sanctification. The manner of exercising, or expressing this purification followes.

In obeying the truth.

Foure things must be considered:

1. What is truth.

2. What it is to obey the truth.

3. How their hearts are said to be purified in obeying the truth.

4. The observations and uses which may be here gathered.

1. Truth is taken diversly in Scripture: 1.What truth is. Sometimes it signifieth the verity of our words, as opposed to lying. 2. Sometimes faithfulnesse in performing of promises; and so mercy and truth are given both to God and men. 3. Sometimes for uprightnesse, as opposed to hypocrisie, and so it is to doe a thing with all our hearts, 1 Sam. 12.24. 4. Sometimes for the substance of a ceremonie, I [...]h. 1.17. 5. Sometimes for Christ, Ioh. 14.6. 6. Sometimes for the word of God, and so here. The word of God is called the truth, Ioh. 17. [...]1. Ps. 119.142. 1. because it agrees with the eternal pattern of Gods will: 2. because there is no error nor falshood in it: 3. because it shews [Page] us a true way for the infallible attaining of blessednesse: 4. because it effects truth and uprightnesse in us.

What it is to obey truth. 2. Now to obey the truth, is to conforme and subject our selves in practise and workes unto the will of God revealed in his word.

How our hearts are purified in obeying the truth. 3. The heart of man is said to be purified in obeying the truth, inasmuch as there is an inward obedience to the truth required in the hearts of men: as 1. the obedience of the Gospell in beleeving: this is called the obedience of faith. When a man from his heart doth assent to, and relye upon the promise of God in Christ; thus to beleeve, is to obey. 2. In the practise of all outward duties, there is required the inward purity of the heart, and the exercise of the grace of Gods Spirit, without which all mens workes are impure. Besides, by the outward obedience of the truth, men shew that their soules are purified.

There are foure things may be observed from hence:

1. That the word of God must be the rule of all our actions: as wee were begotten by the word of truth, Iam. 1.18. so we must live by it, Gal. 1. 16. Psal. 119. This is that light to our feete, and lanthorne to our pathes.

Vse.The Use is for instruction: Therefore first we should study this truth, and buy it, Prov. 23.23. 2. Wee should pray to God to direct us in this truth, Psal. 25.5. & 43.3. and never to take it out of our mouthes and lives, Psal. 119.43. Yea hereby we may shew our selves to be truly sanctified, if wee sticke to the word of God, as our onely guide, as these places shew▪ Esay 26.2. Psal. 26.3. & 119.30. 2 Cor. 13.8. and let us therefore come to the truth, to know whether our workes are wrought in God or no, Ioh. 3.21. And therefore woe unto them that are destitute of the truth, both in respect of the meanes without, and in respect of knowledge within: these sit in darknesse, and in the shadow of death. Finally, here we see our liberty: wee are bound to obey nothing but the truth.

2. That there can be no true sanctification without obedience, God stands precisely upon obedience, and practise. It is not knowing the truth, or praising the truth, or hearing the truth, or speaking the truth, or thinking the truth, or purposing the truth, will serve the turne, 1 Sam. 15.22. Ioh. [...]. [...].1 Ioh. 1.6, 8.

Vse.This should serve mightily to urge us to practise to be doers of the word, Mat. 7. Iam. 1.22. &c. to follow the truth, and to expresse the power of it. Without this obedience we can never prove our selves to be truly sanctified; and ther [...]fore let us that have the meanes, take heed wee examine our selves, how we grow in the practise of it. How miserable then is the state of such as onely give God good words, Mat. 7. and such as resist the truth, 2 Tim. 3.8. and such as blaspheme the way of truth, 2 Pet. 2.2. and such as fall away from the truth, 2 Tim. 2.18. Heb. 10.26 Oh who hath bewitched men, that they should not obey unto the truth, Gal. 3.1.

[...]. That wee must exercise the inward purity of the heart, in all the parts of outward obedience. In all good duties we must looke to the obedience of the heart. The heart must adde divers things to the manner of our obedience. From the heart must flow judgement, attention, care, and affections of all sorts. This is true of all duties both to God and man.

Vse.The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing, and to looke to the inside, as well as the outside.

4. The indefinite propounding shewes, that our obedience must bee without limitation: for we must obey.

1. A [...] all times, Psal. 106.1. Gal. 5.7.

2. To all truths, both of Law and Gospell, of piety and righteousnesse, inward and outward, &c.

[Page]3. In all places, absent as well as present: in all companies, as well as one: at home, as well as abroad: before inferiors, as well as superiors.

4. All persons must obey, learned, unlearned, rich, poore, high, low, &c.

This serves notably for the ransacking of hypocrites,Vse. and unmasking them: for here we may note divers things, wherein they may be evidently taken tardy: For either

1. They obey not at all, they practise not, but only give good words.8 Things for the discovery of hypocrites.

2. Or they obey but in shew: It is not true obedience, that will leave the tryall o [...] Gods truth.

3. Or they obey not out of conscience of the word of God, but onely for fashion sake, or other carnall ends, not for the truths sake.

4. Or their obedience is not from the heart, for either it is constrained, and not ready and voluntary, or they doe not imploy the heart in the good worke, they doe: The affections of godlinesse they want.

5. Or they obey not the Gospell in seeking ass [...]rance of Gods favour, though they practise some things of the Law.

6. Or they obey but for a fit, Hos. 6.5. Demas returnes to the world.

7. Or they obey but in some things: Herod will not obey the seventh Commandement: They will not crosse their profits, lusts, credit, &c.

8. Or they will obey but in some places and companies.

Quest. Now if any godly person should bee dismayed, and aske, How might I know whether my obedience be right or no, seeing I cannot have true grace else?

Answ. I might answer out of other Scriptures, that a childe of God may know his obedience is right, by two things:

1. Because God heares his prayers, Ioh. 9.39. Psal. 66.18.How men may know their obedience be right or no.

2. Because thou hast hyred thy selfe by covenant to doe Gods works, as a servant of righteousnesse, and thou dost worke as a servant every day, Rom. 6.

But I answer out of this text: Thou maist know thy obedience i [...] right, because thou hast these foure things:

1. Thou makest the truth thy guide, and dost obey for the truths sake, and commest to the light, as Ioh. 3.21.

2. Thy obedience is from thy heart, and with thy heart: it is inward, as well as outward.

3. Thy obedience is in all things:

1. Though it be against thy profit, &c. Heb. 11.8.

2. In the least commandements.

4. Thy obedience is in all places:

1. As well absent as present, Phil. 2.12.

2. Before the wicked as well as the godly.

3. Before the meanest Christian, as well as the greatest.

Through the spirit.

Our sanctification was first wro [...]ght by the Spirit of God,Doct. In 8 things the Spirit worketh our obedience. and it is of the assistance of the Spirit, that we doe performe obedience to the truth of God: For

1. It is the Spirit that quickens us, and raiseth us, in the first resurrection, Ioh. 3.5.

2. It is the Spirit that leads us into the truth, [...]d enlightens us, Ioh. 14.

3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in, 2 Cor. 3.17. and kils the deeds of the flesh, Rom. 10.11.

4. It is the Spirit that makes us mourne when wee faile of [...]bedience, Zach. 12.12.

5. It is the Spirit that sheds a [...]oad the love of God in our hearts, by [Page] which we are inflamed with desire to obey, Rom. 5.5. It baptizeth us with fire, Mat. 3.

6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things, Rom. 8.

7. It is the Spirit that worketh in us the particular graces that adorne our obedience, Gal. 5.22. yea by the Spirit the Lord works our works for us: it causeth us to obey, Ezech. 36. Esay 26. Psal. 90.

8. It is the Spirit that shews us the recompence of reward to incourage us to obey, 1 Cor. 2.10.

Vse.The Use is,

1. For information: for hereby it is evident,

1. That the godly have Gods Spirit, Rom. 8.9.

2. That there can be no absolute free-will in man, seeing it is not by his owne power that he doth obey Gods will.

3. That the holinesse a Christian hath in this life, is of singular worth. Wee use to esteeme the work by the workman: And if wee admire them that can make us faire houses, clothes, faces, &c. how much more should we admire the workmanship of the Spirit of grace, that purifies and makes our soules faire? It is a better piece of workmanship, then is shewed in making of the world.

2. It should teach us,

1. To be more carefull of sinning, seeing wee shall thereby vexe, or grieve, or tempt the Spirit of God in us, yea and deface his workmanship.

2. To stir up our selves to undertake the work of godlinesse, seeing we have the Spirit to assist us, which is a Spirit of power, 2 Tim. 1.7.

Vnto the unfained love of the brethren.

One chiefe end of our sanctification, is, that wee might ever after live with all holy love together: God hath purifyed us to this end, that wee might love the godly above all others after we are converted: That which is chiefly to be done of us, is the duty of brotherly love.

In these words three things are to be observed:

1. That the godly are brethre [...].

2. That we must love the godly above all others, and that we were converted to that end. Our chiefest fruit after conversion, is to shew our love to them.

3. That God cannot abide faining in this love.

1. For the first, the godly are brethren, Col. 1.2. 1 Tim. 6.2. Mat. 23.8. borne of the same wombe, 1 Pet. 1.23. adopted of the same Father, Eph. 4.5. brought up in the same family, Eph. 3.17. estated in the same inheritance, Rom. 8.17. written amongst the living in the same City with the writing of the same house of Israel, Esay 4.3. executing the same office of Prophets and Priests to God, Rev. 1.7.

Vse.1. The Use is, first for information: We see the godly, though despised in the world, yet are people of a great kindred: The meanest Christian hath as good friends as the greatest Potentate; Grace works as it were a consanguinity with all the Saints.

2. For instruction: and it should teach us divers things, to doe, and avoid: Are the godly thy brethren? Then

1. Live familiarly with them, visit them, be not a stranger unto them, Act. 15.36.

2. Doe what thou dost faithfully for them, Ioh. 3.5.

3. Defend one another by words and works, ye are brethren: let not a godly man be wronged, if thou canst help it.

4. Supply their wants with a brotherly affection, Iam. 1.15. 1. Ioh. 3.17

[Page]The things we must avoid:

1. Wee must take heed of contention, Gen. 13. and this contention is either

1. Publike suites, 1 Cor. 6.

2. Private quarrels or discords.

Ob. But they doe me wrong.

Sol.

1. Admonish them of it, Mat. 18.18. L [...]v. 19.17.

2. Be not unadvisedly angry, Mat. 5.22.

3. If they repent, forgive them even seventy times, Mat. 18.21. and be quickly reconciled, Mat. [...].23, 24.

2. Call no man Rabbi, or father on earth, M [...]. 23.8, 9. The Angels refuse it, Rev. 19.10. & 22.9.

3. Speak not evill one of another, Rom. 14.10. Iam. 5.9. & 4.11. It is the devils property to accuse the brethren, Rev. 12.10.

4. Be not ashamed of them, for Christ is not ashamed to owne them as brethren, Heb. 2.10.

5. Have them not in respect of persons; The poore are brethren as well as the rich, Iam. 2. Though they be in tribulation, yet they be companions in Gods kingdome as well as we, Rev. 1.9.

6. Lastly, Superiours, Magistrates, Ministers, Masters of families, must take heed of tyranny and contempt, for they rule their brethren.

The godly must be loved above all others:Doct. this is a maine end of our sanctification, Rom. 13.8. Col. 3.14. Eph. 4.16. 1 Ioh. 3.11 [...] & 4.21.

The Use is, first for reproofe of worlds of people,Vse. that neglect this love of the godly, which should be as the life of their lives, yea contemne them, yea and reproach them: they love none worse then the godly.

Quest. But how shall I know who are godly?

Answ. Thou maist know them,How we may know who are godly.

1. By their innocency: they beare their fathers image.

2. By their love to Gods house, and the Word.

3. By their language, 1 Ioh. 4.5. [...]

4. By the opposition of the world.

Quest. What good should I get by them?

Answ. 1. By sorting with them thou wilt be protected from many judgments,The good men may get by conversing with the godly. which else would fall on thee: Sodome had been spared for ten righteous: Potiphars house is blessed for Ioseph; so Labans house for Iacob.

2. Thou maist learne their waies.

3. Thou maist come to acquaintance with the Father, by living amongst the children: thou maist get to know God by living amongst the godly.

Quest. But what if they doe neglect the love of the godly?

Answ. Thereby they shall discover their owne misery, as these places shew, 1 [...]oh. 2.11. & 13, 14▪ 15. & 4.8.10.

Quest. But what should be the cause multitudes of people have no more mind of society and affectionate conversation with the godly?

Answ. There are divers causes of it.Why the most men have no mind to converse with the godly.

1. Worldlinesse.

2. A naturall hatred of goodnesse: as in Cain [...], 1 Ioh. 3.13.

3. A love of darknesse and shunning of the light, because their deeds are evill, Ioh. 3.21. very prophanesse and love of sin: Men will not forsake their corruptions, and therefore seeke such company, as they may nourish their corruptions in.

4. Ignorance of their priviledges both in earth and heaven: For if those were knowne, they would appeare the onely excellent ones.

2. The second Use is for instruction; It should teach and perswade with [Page] all that [...] God to give him his end he aimes at, and to shew our love to them by society with them, by defending them, and by well-doing to the uttermost of our power.

3. It is comfortable in divers respects: For

1. This very duty of loving the godly doth much commend us to God: It is a signe it is the maine thing Gods aime is at, and it affords us many benefits. For it shewes,

1. We are translated from death to life, 1 Ioh. 3.14.

2. Hereby we know,

1. That we are of the truth, 1 Ioh. 3.19.

2. That we are borne of God, 1 Ioh. 4.

3. That God dwelleth in us, 1 Ioh. 4.11.

3. All we doe shall be fully rewarded, Mat. 11.41.

4. And it may give us boldnesse in the day of judgement, 1 Ioh. 4.17.

2. It may comfort all the godly in this, that God provided, that every body should love them and encourage them: He gives a charge to that end, and therefore it implyes, that he himselfe will love them with all tendernesse and constancy of love.

Vnfained.

Doct.Our love must be without hypocrisie, Rom. 12.10. 1 Ioh 3.18.

Vse.The Use is therefore for instruction, to teach us to avoid all dissimulation and faining.

[...] Signes of unfained love. Quest. How may I know whether my love be unfained?

Answ. Divers wayes.

1. If I be as willing to doe them good, as to proffer it, 1 Ioh. 3.18. or seem to be willing.

2. If we seeke not our owne things, Phil. 2.3. but can love them against profit, credit, &c.

3. If we love all as well as some; the meanest as well as the greatest: all Saints, Eph. 1.15.

4. If I can goe to God for them in secret.

5. If I can love them constantly.

6. If I can reprove, as well as flatter, or praise.

7. If I can propose them as patterns to follow.

8. If my sorting with them make me more holy and humble.

9. In generall, If I doe to them as I would be done by.

2. It serves for reproofe of all faining dissimulation, especially in our cariage towards the godly by lying, levity, flattery, complementing, hypocrisie, despight, envy, malice, scornes, censure, and back-bitings.

3. [...] astly, cannot God abide faining amongst men? how much more doth he abhor it, when we counter [...]et with him? as hypocrisie is hatefull any where, so much more in Gods service: for hypocrites are re [...]koned as a kind of sinners shall never escape, Mat. 25.

Hitherto of the Proposition: The Exhortation or Use folowes in the last word.

See that ye love one another with a pure heart ferv [...]ntly.

This contains the Apostles charge for the performance of brotherly love; where note, 1. the matter of the charge, see that ye love one another: 2. the manner how it is to be done, with a pure heart, and fervently.

See that▪ &c.] This word see to it, hath two things in it; the one expressed, the other implyed: 1. That which is exprest, is the necessity of brotherly love; it is a thing must be looked unto. 2. That which is implyed, is the difficulty of it, the [...] be many impediments, if we looke not to it.

For the first: it is not arbitrary, whether we will carry our selves lovingly, [Page] and brotherly, and shew it by the fruits of love; it is not any speciall goodnesse, or curtesie in us more than God calls for. For it is strictly injoyned, and we must see to it. It is a speciall Commandement, that God and Christ hath given us, Ioh. 13. & 1 Ioh. 4.21. which I observe for two Uses. 1. First, it should much excite us to strive and labour in the workes of love,Vse. seeing God hath given a speciall charge about them. 1. A servant that hath many things to doe, if he be specially charged to looke to one thing, is used in that one to shew a singular diligence: sure it is, God will take well, what we doe in this duty faithfully, and contrariwise will judge us for it, if we be negligent herein. Secondly, this would be noted, to restraine that beholdingnesse, which many stand too much upon. For as it is said in the Proverbs, The borrower is servant to the lender: so it falleth out often in other cases, that men looke for extraordinary observance, and subjection of those, to whom they have shewed their love by any workes of it, whereas they should remember, that they have done but their duty, as being specially urged by Gods precept hereunto.

Now for the second observation: This word see to it, imports, that if men do not looke to it, there will be many impediments to hinder them from this brotherly love, especially from the purity and servency of it.

For either Ignorance will blinde them, or Envy will corrupt them,The impediments of brotherly love. or Pride and inequality of place and gifts will swell them, or In [...]rmities will dull them, or Forgetfulnesse will disappoint them, or Objections and excuses will deceive them, or Trespasses will alienate them, or the scornes of the world will sunder them: Note, this caveat given by the Apostle, should quicken us to be sure, we looke about us, that the Devill doe not be witch us, and by his methods in any of those eight waies, or any other hinder us, from the comfort & reward of wel-doing in obeying God in this especial charge.

Thus of the matter, to which he exhorts: The manner followes, 1. With pure hearts: 2. Fervently.

With pure hearts.

We must love one another with pure hearts:Of purity of heart both as it respects God and man. The heart is in Scripture accounted pure, not onely when it is void of all corruption; but when it is upright and sincere: and this the puritie of the heart respecteth either God or man: In respect of God, there be foure things, which make the heart pure in Gods acceptation through the intercession of Christ. 1. The first is Faith. 2. The second is the desire of purity. 3. The third is the battaile against inward sinnes. 4. And the fourth is, a spirit without guile, a heart without hypocrisie: But of this puritie he intreats not here.

The purity of heart, that concernes men hath three things in it, or there are three things required in our affections towards others, whom we ought to love, and with whom we converse, in which we should shew the purity of our hearts.

1. The first is, the respect of holinesse: In our love one to another wee should chiefly aime at holinesse, and the furtherance one of another in the best things: Our fellowship should be in the Gospell, Phil. 1.5. and we should exhort one another to good works, Heb. 10.25. we should cleave to that which is good, and abhorre evill, Rom. 12.10.

2. The second is, the respect of chastity, we should take heed of worldly lusts, and all impurity of heart or life that way: we must mortifie inordinate affections, and the evill concupiscence, Col. 3.5. and avoid all those works of darknesse, such as are chambring and wantonnesse &c. Rom. 13.13. avoiding both the matter, and appearance of evill, 1 Thes. 5.22. 1 Pet. 2.12.

3. The third is, the respect of truth and plainnesse of heart: the heart is pure when it is without dissembling, & so we must love one another indeed, [Page] as well as in shew, 1 Iohn 3.18. and for right ends: For Gods] glory, and the grace of God in them, and for their good, and not serve our, owne turnes onely.

How we may know that our hearts are pure towards others.We may know that our hearts and affections are pure, 1. If wee rejoyce not in iniquity, but in the truth, 1 Cor. 13. 2. If we make conscience of lesser sins, and the very appearance of evill to avoid them. 3. If wee love purity in others, and admire, commend, and defend it in them. 4. If daily we seeke a pure heart of God in secret, judging our selves for what drosse wee finde in our natures. 5. If we seeke not our owne things, Phil. 2.4. 6. If we cannot beare sinne in any. 7. If our conversing with them make us grow more in holinesse and grace, 1 Thes. 3.12, 13. &c.

What we must doe to get and increase purity of heart.And therefore we should both try our selves, and strive daily more and more after this uprightnesse and purity of our hearts, that God requires of us: and to this end we should,

1. Pray daily to God to create cleane hearts in us.

2. We should avoid society with impure persons.

3. We should take heed of idlenes, and fruitlesse mispending of the time. For the heart gathers impurity with very emptinesse.

4. We should often think of that rule, Doe as thou wouldest have others doe to thee.

5. Converse much with the pure. For with the pure thou wilt be pure, and with the froward thou wilt learne frowardnesse.

6. Acknowledge your sins one to another: This wonderfully fenceth the heart against impurity in conversation, and excites a pure love one to another with much honor and delight.

This greatly convinceth and reproveth such as have taken upon them a profession of love to others, but it is for corrupt ends: their hearts are not pure, nor are they stirred up with desire after the godly, further then lust, or their owne carnall ends give hope to their projects.

Fervently.] God in the second place requires a fervent love, hee stands much upon it, and therefore he requires else-where, that above all things we should put on ferv [...] love: God is not contented with it, that we doe not hate one another, but we must love one another; nor is he contented with a cold love, but would have it fervent, a burning ardent, inflamed affection.

Quest. But how may the ferventnesse of our love be discerned, if it be aright?

Answ. If thy love be a fervent love,

How the ferventnesse of love may be discerned. 7. Signes.

1. Thou dost account it the greatest felicity on earth to enjoy Gods favour, and the delightfull fellowship of the Saints, Psal 16. [...].

2. Thou mayest discerne it by the longings, and inf [...]amed desires after the godly, such as were in Paul.

3. Thou canst cover a multitude of sinnes, thou levest as God loves, 1 Pet 4.8.

4. It is diligent: thou shewest it by the paines and labour of love.

5. It is speedy: it seekes no delaies, it fa [...]h not goe, and come againe to [...]row.

6. Thou dost greatly lament thy absence from the godly, as a bitter crosse.

7. Thou dost as Paul did in some measure, thou dost daily and heartily pray for them, and give thanks without [...], as he shews in the most of his Epist [...]es: standing before God often the heart doth take fire from thence, which war [...]es the heart afterwards.

Quest. What is the cause this fervent love is so rarely found amongst men?

Answ. There are divers causes in divers sorts of men: As

[Page]1. Unregeneracy:

Nine causes of want of fervent love.

Wee must know that no man can love his brother with this love, but he that is borne of God, 1 Ioh. 4.7. without repentance, and the true love of God, this love is never had.

2. Prejudice in others: The names of the godly are so buried under the disgrace of the world, that this keeps off many from declaring their love to them, though sometimes they have motions of good affections.

3. The love of wicked persons.

4. In others the cause is hatred of the good, malice like Cain, 1 Ioh. 3. 11. they can love any but the Saints.

5. Security in prosperity: Many, when they be sick, acknowledge the way of God, and send for the Ministers, and good people: but when they are well they start back like a bow.

6. Conceitednesse and a high opinion of themselves.

7. Neglect of society with the godly.

8. Worldlinesse.

9. Suspitiousnesse.

Quest. But what must be done,What must be done that our love might be fervent. that wee might be abundant in love one towards another; and that it might be more generall in the places where wee live?

Answ. First, let the wicked turne from his wickednesse; wee may not returne to them, they must returne to us: what peace, or love, while their whoredomes, drunkennesse, &c. testifie to their faces? Wee may love them with a generall love, as Gods creatures; but with a fervent love we may not; nor may we converse freely with them, as multitudes of places of Scripture shew.

Secondly, to nourish affection amongst the godly, wee must remember these rules.

1. Remember much and often Gods love to us in Christ, 1 Ioh. 4.9, 10, 11. Eph. 5.1, 2.

2. Thinke much of the commandment of God, and his acceptation, Eph. 5.1, 2.

3. Meditate often of our dwelling together in heaven, Iam. 2.5. 1 Pet. 4.8. else pu [...]blind, 2 Pet. 1.7.

4. Converse much together, have fellowship in the Gospell.

5. Consider the promises made hereunto, Eph. 4.15, 16. 2 Pet. 1.9, 10, 11. Phil. 2.1. Esay 19.

Verse 23.

Being borne anew, not of mortall seed, but of immortall by the word of God, which liveth and endureth for ever.

IN these words the Apostle intreats of the immortality of the soule of man. Now there is a double immortality of the soule: For sometimes immortality signifieth an everlasting continuance of man without ending, dying, or ceasing to be; and so the soules of the wicked 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 [Page] 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 tear [...]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.

[...] new birth. Wh [...] [...]. diff [...] rences between true repentance and false.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 birthright: 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 main [...]a [...]eus, Mat. 6.33.

[Page]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:Vse. 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:Why it is needfull to be often put in minde of our new birth. 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:

The lets of the new birth.

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.

[Page]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.

Vse.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.

Vse 1.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 a [...]ient of dayes.

Immortality may be distinguished into foure degrees or states.

Foure degrees of immortality.1. The first i [...] 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 [Page] 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 an [...]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, H [...]b. 9. Iob 10. Ps. 89. and therefore the Use should be,Vse. 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 [...]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 that is sowed in the field, or in the wombe. If it be taken in the first sense, then the seed is grace, the sower is Christ, the field is the heart of man, or the world, the sowing time is the day of redemption, and the harvest is the end of the world.

[Page]But I rather take it in the other sense, and then the seed is grace, the womb is the heart, the Father or sower is Christ, 1 Cor. 15.43. the instrument of generation is externally the word, internally the Spirit of God; the birth is the practice and exercise of the gifts of grace; the nurse is the minister, and the meanes of nursing are preaching and the Sacraments.

Saving grace is likened to seed in the wombe, because first it is formed by an admirable coition of the Word and Spirit in the heart of man, causing unspeakable delight in the soule: Secondly, because the gifts of grace doe thrive and grow up in the godly from small beginnings, though at the first but as a graine of mustard seed, yet after it is once conceived, it will grow marvellously and speedily.

This doctrine may serve for a threefold use:

Vse.1. It may comfort, and that divers waies.

1. Because it imports a marriage of the soule with Christ. It is God that gave the soule in marriage with Christ: a great preferment.

2. Because thou art cured of barrennes, and therefore rejoyce, oh thou soule that wast barren, Christ hath made thee a mother of many children.

3. It may comfort thee against the weaknesse of thy gifts, and the grace received: though thy faith, joy, feeling, &c. be but as a grain of mustard seed, yet that God that giveth to every seed his body, can make his grace to thrive and prosper in thee.

4. From hence a godly man may know that he is truely borne againe: for if thou have felt that sweet delight when the Word and Spirit of God did joyne with thy soule, this delight is an infallible signe of thy regeneration, and that Christ is formed in thee.

Ob. But the temporary faith feeleth joy.

The differen [...]e between true [...] and temporary joyes. Ans. There is great difference betweene the joy of the godly, and the joy of the wicked, in receiving the word: for first, in the wicked, there is no grace left in the soule after hearing, nor new gifts, or dispositions; the soul is empty, and void of seed for all that joy. Secondly, if there were some seeds of grace, yet it abideth not; it is like the morning dew, there is no true [...]once [...]tion. Or thirdly, if it did abide for a time, yet it increaseth not as the fruit of the wombe doth: the godly grow in grace.

2. It may serve to teach us, 1. highly to prize the graces of the soule; they are the divine seed of Christ in us; Christ in the same is formed in us: The light, love, desires, joyes, humility, &c. in the heart, have the true picture of Christ upon them. 2. To be carefull to preserve the grace we have received, seeing it is the seed of God in us. 3. To carry a high opinion of all the godly, seeing they are the beloved ones of Jesus Christ.

3. Lastly, for great reproofe of the whorish affections of all wicked men, that shutting the doores of their hearts against Christ, suffer the devill and concupiscence to engender in them, and to fill the soule with multitudes of bastardly births of sinne, Iam. 1.14.

Incorrupt [...]ble.] The grace begotten in the hearts of the godly is incorruptible, and so it is in divers respects.

1. In respect of the matter of them. For this grace consists of innocency and in [...]r [...]uption: so meeknesse is called incorruption, 1 Pet. 3.3.

2. In respect of the Author of it: it proceeds from the incorruptible God.

3. In respect of the continuance of it, it never dieth.

4. In respect of the end it tends to: it is that faire fruit that will grow up to eternall life. This may serve for consolation and instruction: for consolation many wayes.

1. This shewes, that every godly person is an excellent one, they are immortall creatures; they have divin [...] sparkles in them: How dare wicked [Page] men despise them, when God hath thus honoured them. His God, King, Crowne, Inheritance, gifts are all immortall.

2. They may conceive comfortable hope,Esay 4.6. that God will bee carefull to preserve, and blesse his owne worke, Gods blessing shall be upon thy seed, and his Spirit will refresh thy buddes: For upon all the glory must be a defence.

3. It may comfort thee against death, when thy corruption hath put on this incorruption of true grace, thou being made thereby immortall, thou maist triumph over death, as 1 Cor. 15.54. Art thou an immortall one, take heed of discontentment: This was the first s [...]one, even the devills sinne.

This may comfort thee in thy perseverance to the end, the seed is immortall, and therefore thou shalt never fall away: Therefore hath God given thee his Spirit within thee, to tend these little graces: yea the Angels of God performe their service no doubt to the spirits of the godly. That thou canst not fall from grace these Scriptures may establish thee. 1 Ioh. 5.9. Mat. 12.20. Esay 65.22, 23. Ier. 23.4. 1 Cor. 1.8, 9. 1 Pet. 1.5. 2 Tim. 1.12. Ioh. 13.1. Ier. 32.40, 41. Heb. 12.3. & 7.37.

For instruction, and so it may teach both godly men, and wicked men: Godly men should the more enforce their affections to the love of the Lord Iesus Christ in incorruption, Eph. 6.24. and be carefull to avoid all the inticements of sinne and Sathan, by which their hearts might be corrupted: they should walke in the spirit, Rom. 8.1. And keepe themselves from all filthinesse both of flesh and spirit, desiring to know no other happinesse, then Christ and him crucified. And wicked men should take notice of it, that corruption cannot inherit incorruption, and unlesse they repent of their sinnes, and set their hearts upon the word of Christ, they can never be made immortall.

Hitherto of the property of the seed: the instruments of the generation of it follow: viz. the word of God, which is f [...]rther praised, 1. For the Author of it: 2. For the vigor and effiacie of it, it liveth: 3. For the continuance of it, it liveth for ever.

By the word of God.

Before I enter upon the particular observations of it, we may observe the effectualnesse of the Apostles speech concerning the word: Hee doth not mention it, but with a lively praise of it, and that hee doth not casually doe, but with a great deale of reason: For it is exceeding needfull to have the praises of the word often, and lively exprest. For it may be a means to heale that contempt of the Word, that usually raignes in the most. Besides, the praise of it may lift up our hearts to consider the greatnesse of Gods mercy in bestowing his word upon us. The word he gave to Iacob was a greater gift then he bestowed upon all the world besides. And the praises of the word doe also raise up in the godly sparkles of appetite after it, and delight in it, and care to have recourse unto it in all estates. It quickens to a continued diligence in exercising themselves in it: and therefore we should study the continuall praises of it, and pray God also that he would give his Ministers a doore of utterance to set out the glory of those mysteries contained in it, Col. 4.3. and besides it should much humble us for our marvellous neglect both in faith and obedience, especially if any way wee have caused the word of God to be blasphemed by our indiscretion or sinne: wee cannot worse vexe God, then by neglecting, or despising, or dishonouring his word,Tit. 2.5. and contrariwise God is wonderfully pleased with us, if hee may finde his word to be had in honour, and respect with us; and therefore such as love the word heartily, have great cause to comfort themselves. For they are deare to God and Christ ever for that reason, as these places shew, Ioh. 14.23. & 17.6. 1 Ioh. 2.5. Revel. 3.10.

[Page]The particular doctrine may be raised either from the coherence, or from the words in themselves.

From the coherence wee may note, that the Word is the onely ordinary instrument outwardly for the begetting of the seed of true grace in us, Iam. 1.18. Rom. 10.14. &c.

Vse.The Uses are divers.

1. For first this may inform us concerning the distinct offices of the word and Sacraments: The Word begets grace: the Sacraments confirme it: the beginning of grace we have from the Word: the strengthning and nourishing of grace from the Sacraments.

2. This may informe us, how much we are bound to God for his Word, and how much we are beholding to the ministry of the Word, 1 Tim. 5.17. spirituall things are hereby ministred unto us: Hereby we are begot againe to God, we had perished for ever without the Word.

3. This may informe us concerning the wofull estate of all such congregations, or particular persons, as live without the Word of God in the life and the power of it: they sit in darknesse and in the shadow of death. There is neither wombe to beare thee, nor breasts to give thee suck. Oh the depth of the judgements of God upon millions of wretched men! Oh the sore famine of the Word: and this distresse is the more miserable, because people are lesse sensible of it! Oh if men would think, without grace I cannot be saved, without the Word I cannot have grace, and therefore what shall it profit me to win the whole world, if I lose my owne soule by living in places where I cannot heare the voice of Christ!

Note, that the Spirit of God as the internall efficient is not mentioned: of purpose it is lest out to compell in us a care of the outward means, in which we are sure to find the Spirit working.

Ministers should therefore speake it boldly, and pray that God would open their [...]ou [...]hes to speak of these mysteries, as becomes the mysteries of God and Christ, Phil. 1.14. Col. 4.2.

Hence wee may know also how to judge of those that consent not to the wholsome words of God. See 1 Tim. 6.3, 4.

In themselves the words afford us three doctrines:

1. The Word is of God; and it is of God as the Author of it. For man wrote it by the inspiration of the holy Ghost, 2 Pet. 1. ult. and men preach it now by the commandement of the everlasting God▪ Tit. 1.3. And it is of God that disposeth of the due times of publishing it, Tit. 1.3. and God is the subject of it. For the Word principally intreats of God, his nature, and his works: All the successe also of the Word it depends upon God.

Vse. 8 Thin [...]s to be observed if w [...] will heare th [...] word as the w [...]rd o [...] God.There are divers Uses may be made hereof.

1. It should set us on longing after Gods word to heare God speake, or write to us: wee see men long to reade, or heare the speeches of the King, much more of GOD the King of Kings.

2. It should teach us to heare the word, as the word of God, and not of men, 2 Thes. 2.13. that is,

1. Reverently, as if the Lord himselfe spake to us from heaven.

2. Without ascribing to men the praise and glory is due to God, wee should glorifie the word, Act. 13.48.

3. Not daring to let it run out, lest God require it, Heb. 2.2. If the Angels keep them, how much more we? Rev. 22.9.

4. With confident assurance trusting upon it infallibly, 2 Pet. 1.19.

5. With subjection of our reasons, and conscience to it, nothing but the word hath this sover [...]ignty.

6. Without adding or detracting, Rev. 22.18, 19.

[Page]7. With passion or wickednesse, Iam. 1.18. &c.

8. With all possible care to practice it, Iam. 1.18.

3. We may be assured it will have effect: it cannot be bound, no malice of men can hinder the will of God, 2 Tim. 2.9.

4. Therefore let not men despise it for the Ministers sake: It is of God, and that will appear when the dust which we have shaken off our feet, shall witnesse against the world that receives us not, Mat. 10.24.

Which liveth.

This which may be referred to either seed, or God, or the Word; but that in the originall the word for seed is not of the same gender, and the testimony of Esay in the next verse quoted shewes, it must be referred to the word.

The word lives in God: How the word may be said to live. It is a fountaine issuing out of the spring of Gods knowledge and will: It lives in Christ the personall word of the Father: The word of life is attributed to Christ, 1 Ioh. 1.1. to the Scriptures, Phil. 2.15. It lives also in the heart of a Christian, who conceives by vertue of the seed cast in by the word: It lives by effect as it makes us live, and so it doth in divers respects: both in respect of our naturall life, and in respect of eternall life. In respect of naturall life: First, Man liveth not by bread, but by every word that proceedeth out of the mouth of God, Deut. 8.3. and the creatures are sanctified by the word of God and prayer, 1 Tim. 4.4, 5. Secondly, because the word upholds the godly in their afflictions: David saith, he [...] had long since perished in his aff [...]ctions, but for the word: and our Saviour Christ prayes, that God would keepe his by his word, Ioh. 17.14, 15, 16, 17.

Now for spirituall life: The word lives by effect, in that it enlives us three waies: For first it quickens us in regeneration, so in this verse. 2. It sanctifies us to live holily, Ioh. 17.17. 3. It preserves us in the most deadly spirituall assaults, in which else we might perish, 1 Ioh. 2.14.

The word may also be said to live, because it is lively, Heb. 4.12. It may be said to live, because of the sure performance of that which God promiseth, though the promise were made many ages since, and because the efficacie of the Scriptures abideth still, they are as lively now, as in David [...] time, or in Christs time.

There may be many Uses made hereof.

First, it should teach us divers things.Vse.

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 wor [...] 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 hear [...], 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:Six waies to shew the life of the word in our conversation. 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.

[Page]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:Mat. 13. 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.

[Page]

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,Doct. 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 [Page] 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.

Vse.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 cl [...]theth the very grasse of the field, Mat. 6. 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 rejoyce [...] 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,Ioh. 1.12. 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, 2 Cor. 5.1. 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. 10 [...].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,Gal. 5.24. 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 [...]especially we should provide that Christ may live in us by faith,Gal. 1.10. 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, Psal. 16▪10. that great lesson of resting in hope: even wee should learne to wa [...] 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 i [...] 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 [Page] 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:Prov. Psal. 49. 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 son of God had no priviledge from death, he was put to death in respect of the flesh, 1 Pet. 3.21.

Therefore this may serve first for singular reproofe of that unspeakable beastlinesse that is in wicked men, that will not be moved with the contemplation of the ruine of the whole world: oh the unutterable Lethargy of these mens hearts, that will not consider their latter end, when so unchangeable a decree is prest upon all men, that at their appointed time, they must once die! This very doctrine may shew the horrible effect of sinne in the hearts of men, that can extinguish a consideration so universally obvious to every mans sense; oh yee brutish amongst the people, when will yee understand? Ps. 92.6, 7.

Secondly, this may informe us that multitude is no prerogative: multitude cannot protect men against the stroke of God and death; Though hand joyne in hand, yet sinne cannot be unpunished: It is as easie for God to smite all flesh, as any flesh: It is as easie for him to destroy the whole world, as to destroy one man. All flesh is grasse: If the sithe can with few strokes move downe thousands of formes of grasse; how much more easie is it for God with the sithe of his judgements to cut downe multitudes of men? And besides, that may informe us, that the doctrine of death must be sounded in the eares of all men; there is no man but this doctrine belongs to him, and therefore woe unto him, if he make no good use of it: yea so necessary is this doctrine, that the Ministers of the Gospell are commanded not to write it onely, but to speake it; nor that onely, but to cry it out with all possible both affection, and power of inforcement, Cry, all flesh is grass [...], Esay 40.6.

Thirdly, this may teach.

1. Rich men in speciall to lay this to heart: For God hath given them this doctrine to humble them, and to teach them not to glory in their wealth, but if they have gotten grace let them rejoyce, that God hath provided better things than the things of this life for them: They are more happy, that God hath made them low by giving them a sight of their sins, and so to be humbled for them, then that he made them great in the world: for their flesh is but grasse, and all that glory must vanish, as will be shewed afterwards. The Use is urged, Iam. 1.10, 11. Ps. 49.

2. Strong men, to whom God hath given helps of nature, or arte: Use thy strength, but rejoyce not in it: Use thy Physicke, but trust not upon it: For, for all that thou must dye; there is no arte nor remedy, against death.

3. All men, and so we should all learne two things especially. 1. To put our trust in God, which liveth for ever, since all men must perish, and wee cannot continue here, it is the best relying upon God, and his favour, and helpe, who liveth ever to performe his promise, and to provide for his servants: thus David useth this consideration, Ps. 102.12, 13. 2. To be patient, [Page] when we feele the walls of our earthly house begin to moulder down, when we feele death beginning like a moth to feed upon us, we should be patient, seeing it is not onely unavoidable, but that it is the case of all men, as well as ours. Thus of the extent of the affirmation. The time followes.

Is grasse.

This mortality may be said to be so presently. It is so in divers respects: 1. It is so [...]n the cause, which is sin; the cause of death is in us already, it hath infected our very bones. 2. It is so in the sentence; the doome is already gone out upon all flesh: It is appointed, that all men shall once die. The very sentence uttered in Paradise of dying the death, stands still unrevoked in respect of our flesh. 3. It is so in experience: all flesh is dead, never any scaped. 4. It is so in respect of d [...]sposition to death; we are all but dying men, death hath taken hold of us, and doth every day feed upon us insensibly: To live, is but to lie a dying. The disposition to death is inflicted upon all men; for all tend to death. 5. Lastly, it may be said all flesh is grasse for certainty, that is, we shall as certainely vanish hereafter, as if it were now presently done.

Vse.The use should be the more to inforce upon us the care of providing for a change, since death is so many waies made fast unto us; and withall it may serve to confute the vaine hope of long life here, seeing we are all but as so many dead men; here to day, and to morrow cast into the grave: and wee should also learne hence to be continually thinking of death: must we not do the worke that is present to us? why death is before thine eyes, why then dost thou not the thing of the day in the day? It is thy every dayes worke to die, to learne to die, seeing we die daily.

Hitherto of that branch of the proposition that concerns the body of man [...]no [...] followeth the vanity of mans condition in this world.

The glory of man is as the flower of grasse.

Ier. 9.24. P [...]al. 49. Dan. 2.37. Phil. 2.3. 1 Thes. 2.6. [...] Cor. 11 18. Esay 8.7.Here first the s [...]se of the words is to be considered: By the glory of man he meaneth whatsoever it is in outward things which man glorieth in; any thing that man rejoyceth in, admireth, praiseth, seeketh as an ornament, or happinesse to himselfe, such as are riches, strength, honour, high places, and command over others, beauty, praise of men, excellency of naturall gifts, noble birth, calling, multitude of attendants, and such like.

By man he meaneth here the naturall man, or the outward man, for of the spirituall man it is not true, because he glorieth in that shall never fade, nor be taken away from him.

Now this glory is compared to the flower of grasse for transitorinesse, because it will fade and fall away, as the repetition sheweth, and that speedily too, as the uses of this similitude in divers scriptures shew, as will afterwards more appeare.

Doct.The doctrine then is, that all the outward glory of man in this world is exceeding vaine, and so it may appeare for six causes, or considerations, for I omit many other reasons.

Mans glory vaine for six reasons.First, for the most part these things so much desired, cannot be had, or not as they are desired, and therefore their glory is vaine, because they are sought in vaine.

Eccles. 5.

2. If they be obtained, yet the eye is not satisfied with seeing, nor the eare with bearing of them, they cannot fill the heart of man.

3. Many times it fals alike in these things to the foole and to the wise, both in having them, and in losing them, and this is a miserable vanity and vexation of spirit.

4. The glory that is placed in these things, is liable to be interrupted with a thousand crosses: either they expire the vanity, or are taken away by violence.

5. If they could make us happy, yet death will not let us enjoy them: [Page] many men spend their daies in getting these things, and then in learning how to put them to their delightfullest use, and then (when to possesse them might seeme a happinesse) they die.

6. Lastly, that which is now our glory, will not be remembred when we are gone, as we care not for the glory of those that are past: It is a poore praise to say of a man when he is gone, he was a rich man, a strong man, a noble man, &c. and yet even this also will be forgotten.

The holy Ghost in divers Scriptures points at divers uses of this doctrine, and first for instruction it should teach us divers duties:

1. Not to trust upon these outward things, if God give them, not glory in them, nor boast of them, Psal. 49.4. to 15. Ier. 9.24. yea if God give us to taste some sweetnesse in them, yet be not too confident, for the comforts of mans heart wither like grasse, Psal. 102.5.4. Iam. 1.10, 11.

2. Not to contend for precedency in these things, nor to strive that our glory should exceed the glory of others; for God many times ends the quarrel with his judgments, and staines their glory on al sides, as Zach. 12.7.

3. Not to feare wicked men, when they are made rich, or grow great, and when their glory is increased. For their glory will not last, when they dye, they carry nothing with them: their glory cannot descend after them, Psal. 49.15, 16, 18. and therefore we should never envy their prosperity, for the same reason, as Psal. 37.1, 2.

4. Not to know any man after the flesh, nor to measure mans happinesse by the possession, or want of this glory, 2. Cor. 5.

5. If thou possesse these outward things, doe good to thy selfe, eate, and drinke, and let thy heart rejoyce, and deny not contentment to thy heart through vaine care, or bootlesse feares, Psal. 49.18. Eccles. 8.

6. It should teach men faithfulnesse in their particular calling. For seeing these things last but a while wee should take heed to our charge, whilst God leaves them to our disposing or using, so Pro. 27.23, 25, 26. Heb. 13.5, 6.

7. If God give thee but a little, yet be content, it is no great restraint to have the abundance of such transitory things withheld, see Pro. 27.23, 25. Heb. 13.5, 6.

8. It should teach us then to enquire after true glory, that may enrich the spirituall man, seeing this glory of the outward man is so transitory: now here is a great and profitable question to be propounded, and resolved, and seriously to be received, and practised.

Quest. What are those things, wherein true glory lyeth, and in the profession of which, we possesse true glory, seeing all those things be not worth the seeking after?

Answ. For answer hereunto, if wee follow this word glory through the scriptures, we shall find it lighting downe, and setting upon divers particular distinct excellencies worthy the utmost labour of all men to studie them,What is mans true glory. and seeke after the fruition of them. This glory is either in this world, or the world to come: In this world, if we marke the scriptures quoted, we shall find divers things to be mans true glory, as 1. Christ is the King of glory, the fountaine of all true glory, Ps. 24. and he is unto us the foundation of all our hope of glory, Col. 1.27. 2. The spirit of adoption is the spirit of glory, and of God, and if this rest upon us we cannot be miserable, 1. Pet. 4.14. 3. Our soules are our glory, and if we provide for them, we provide richly for our selves; so are our soules called, Ps. 16.8. & 30.13. Gen. 49.6. Esay 5.14. 4. The meanes, and signes, and pledges of Gods presence, and our communion with him are our glory: Thus the Arke was called the glory, Rom. 9.5. and thus plaine and powerfull preaching is accounted glory, 1 Cor. 2.7. & 2 Cor. 3.9, 10: and thus our godly teachers are the glory of our lives, [Page] 2 Cor. 2.14. 5. The favour of God and the assurance of his mercy is our glory, an incomparable treasure, Psal. 90.14, 16, 17. 6. Faith is a mans glory, and will be so acknowledged in the day of Christ, Iam. 2.1. 1 Pet. 1.7. 7. True grace and the gifts that resemble Christ, the vertues of Jesus Christ, even these are our glory, 2 Pet. 1.3. Esay 1.5. and thus wisdome is durable riches, Prov. 8.18. 8. A free estate in the profession of the Gospell, and serving of God, 1 Cor. 9.15. 9. The testimony of a good conscience, 2 Cor. 1.12. In one word, God is our glory, Esay 6.19. Ps. 3.4.

Thus we see what is our glory in this life, and unto those things we must aspire: The Lord give us understanding to lay these things to our hearts. Now because these things are not fully possessed in this life, therefore our greatest glory is in the world to come, Rom. 5.2. Col. 3.4.

9. Seeing all the glory of man is as the flower of grasse in this world; therefore we should thinke the oftner of death, and pray to God to teach us to number our dayes, that we may apply our hearts unto wisdome, Ps. 90.6, 12. Io [...] 14.1, 2.

10. Lastly, we should all be perswaded to subscribe easily and willingly to the tried doctrine of Salomon, that hath written a booke of purpose to record his experiences concerning the vanity of all those earthly things; such was his Ecclesiastes. Oh that we could beleeve it without trying conclusions, and further engaging our selves to these base and fading things! And thus of the Uses for instruction.

Secondly, wee may hence be informed, concerning the misery of wicked men. For since they have no glory in another world, and their glory in this world is so transitory and vaine, it may evidently prove, that their distresse is extreamely great, and their misery the more, that they cannot understand the basenesse of their owne condition: This very similitude of grasse, and the flower of grasse is used in divers scriptures to this end: as Psal. 91.7, 8. & 49.20. Ioh 8.12, 13. Ps. 129.6. & 37.36. Especially, how wofull is the estate of those men, that glory in their sinnes, that have no better felicity in their desires, but that which is properly their shame. For if their estate be vaine, that have no other happinesse, then in the riches, and honors, and pleasures of life: oh how wofull is the case of these men, that glory in their shame, their end is damnation, as their God is their belly? oh woe unto them, they have rewarded evill unto their owne soules, Phil. 3.18, 19. Esay 28.1, 4.

Thus of the proposition: The repetition or exposition of it followes.

The grasse withereth.

The repetition importeth generally three things.

First, the certainty of our vanity, and mortality, we must flee away hence: all outward glosse and glory will decay: what man liveth, and shall not see death? It is appointed by a decree irrevocable, that all men shall once dye; there can be no redemption for our lives, death passeth upon all men.

Secondly, the necessity of the doctrine, when God saith a thing over againe, it shewes us, that that point must be knowne, we must take notice of it: it is a doctrine cannot be missed in the Church: no worke of God will well go forward without it. He must cry aloud, that all flesh is grasse: God lo [...]g [...] [...] it were to have this doctrine take in our hearts: He knowes a great part of the hardship of godlinesse were over, if this were soundly digested: oh that they were wise, and would consider their latter end: men would apply their hearts to wisdome, if they had once learned to number their daies.

Thirdly, it imports, that God finds us wonderfull dull of hearing▪ and forgetfull, and carelesse of this doctrine, and that naturally we are wonderfull impo [...]nt in these considerations: The Lord doth reproach us as it were for negligence, that a plaine point should need to be repeated: And therefore [Page] we should examine our selves seriously herein, and not vexe God with our unteachablenesse in this point. Oh how might God be displeased with us, if he should call us to account herein! have we not heard, have we not seene from the beginning, that all flesh is grasse? yea hath not God heard our attestations? we shake our heads, we confesse it is true: we are sometimes comforted, and conceive some weake resolutions to thinke better of it, and provide for death: when God hath us here in the Church, as it were in his schoole, wee seeme as if wee had learn'd this lesson perfectly, and yet miserable wretches, (that the most of us are) we go home and forget all, as if wee had never bin taught it: nay is it not needfull for the most of us to be taught againe the same doctrine, which the very last Sabboth we heard of this argument? oh who is effectually perswaded amongst us indeed to lay it to his heart? doth not this repetion smite us all? certainly, if we be not warned, death may come before wee are aware, and surprise us, when wee shall not have time to learne to die.

There are many incoveniences come from this forgetting of the doctrine of our latter end, and suffering it to runne out.

1. Mens sins cleave fast unto them, their filthinesse is in their skirts, The inconveniences men bring upon themselves by forgetting death. because they remember not their latter end, Lam. 1.9. men live securely, while they keepe out the thought of death. 2. This brings many miseries upon men. For when God cannot prevaile by doctrine, he wil set upon us by judgment, and then we may come downe wonderfully, Deut. 32.29, 30. where [...]s we might avoid our distresses by thinking of death voluntarily. 3. We keep our spirits void of true magnanimity, we can never tell our strength, till we know, whether we can die, or no: one would chase a thousand, one I say of these, that will consider of their latter end, Deut. 32.30. 4. We can never tell whether our knowledge bee right or no, till wee have tryed it with thoughts of death: they are a people without understanding, that consider not their latter end, Deut. 32.28, 29. 5. Our hearts will grow harder and harder, if we put out these remorses wrought in us concerning death: as [...]ron is harder, the oftner it is heated and cooled. 6. We keepe our selves without those joyes would come of the frequent contemplation of the glory of heaven: we dare not thinke of heaven, because we would avoid the thought of death. 7. We give wonderfull advantage to the temptations of life. 8. We keepe our selves without the comfort of one excellent signe of our salvation, viz: the love of the appearance of Christ; we pray not that Gods kingdome may come, wee desire not to be dissolved; we dare not say with the Church, Come Lord Iesus, come quickly: wee are loth to pray God to teach us to number our dayes: for these things which have beene the excellent praises of the Saints, we suffer not to be found in us. 9. Lastly, (as I touched it before) death may come suddenly, and then what case are we in, that suffer the thoughts of death thus to go out, and be lost in us, so as they produce no sound effect of preparation in us?

But what must we doe that wee might bring our selves to a more serious consideration of our mortality & vanity, how may this fault in us be helped?Quest.

Goe to God by prayer to forme this in thee,Answ. strive with God by importuning his assistance in teaching thee to number thy dayes: it is Gods worke, we see the Israelites sentenced to death, yet could not mind it, and therefore Moses makes that prayer, Ps. 90.12. 2. It is an excellent helpe to inure our selves to die dayly, to trie how wee could die by the most effectuall supposition of our present death compelling our selves to put the case, what if I should now die? 3. The thought of death would not be so put off, if we had got a sound assurance of our salvation, and of the remission of our sins: it is want of assurance that makes many so afraid of dying. And thus in generall.

[Page]In particular, these words of the repetition afford us some observations, that are common to both: some speciall to each, in which they differ one from another. The observations that are common to both are these:

1. That men both in their bodies and glory will decay, man continueth not in one stay, if you looke either upon his person, or his estate. 2. That man in both decaieth speedily, he is of few daies in his body, and full of trouble in his estate, he commeth up like a flower, and fleeth away as a shadow, Ioh 14. 1, 2. it shall be accomplished before his time, that is, before the time he fancieth to himselfe, Ioh 15.33. The glory of may shall flee away as a bird; from the birth, and from the wombe, and from the conception, Hosh. 9.11. 3. That man decaies insensibly, he goes away by degrees, both in his body and honor, he declineth like a shadow, and is consumed as it were by the moth. 4. That man would come to this decay even without violence, as the grasse and flowers perish, though they were never cut downe. 5. That when man is decaied either in body or estate, he growes extreamely base & vile, he is but as a little stubble, or as a rotten leafe or flower. And all this should the more force upon man the care to provide for immortality, and not to glory in or trust upon his outward condition; especially it should make every one of us affraid of procrastination, death doth not alwaies give warning, nor can we alwaies foresee our ruine, or losse of outward things. And thus of what is common to both.

Now in speciall we may note:

1. That the text acknowledgeth more stability in the body of man, than in his glory. For the flower falleth off, or fadeth immediately after the spring usually, whereas the stalke is greene long after, and therefore it shews the vanity of such men, as so greedily pursue the getting of outward things, that they have not their owne bodies in estimation, nor allow themselves the fit use of the things they possesse, Eccl. 6.2. 2. That the bodies of men doe not utterly perish, as doth the glory of men. For the flower falleth off, whereas the grasse onely withereth, the roote is alive within the earth: when a man dieth, he shall never see his riches or pleasures of this life any more; but yet his body hath a roote, and when the spring of the last resurrection comes, it will revive againe, which should in force upon us a more through contempt of all these earthly things, and the rather, if we consider further, what may be added concerning the glory of men. For besides that once it must faile, and that speedily: First, it is all stained and durtied already with mans sins;Esay 21.9. and also the Lord usually sets himselfe so to staine the pride of all glory, that it is scorned and despised even in the prime of it, but especially when it begins a little to decay. Besides, who knowes how sudenly all may be gone: the glory of many men we see is but as the hasty fruit before summer, which while he that looketh upon it seeth it, whilst it is yet in his hand, he eateth it up, Esay 28.4. Further, we may observe the manner, how the Lord doth bring downe the glorious beauty of many great men, as it were with a temp [...] of [...]aile (their afflictions comming in as thick as haile) and a destroying [...]orms as a flood of mighty & unresistable waters overflowing, so doth the Lord cast them downe to the earth, and tread their glory in the dust: yea and many times turne their great glory into surpassing shame, Esay 28.2. Ps. 7.5. Hos. 4.7.

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Verse 25.

But the Word of the Lord endureth for ever: and this is the word which is preached among you.

HItherto of the vanity of man in his flesh, and outward condition: The eternity of the word followeth in this verse. The hearts of all men naturally tend to the admiration, and care for the body onely, and the things thereof: yea in the Church of God the faith of Christians is wonderfully deformed, and disgraced by such cares: while men professe they beleeve in Christ for a better condition, their practise continually proclaimes the flesh still for the idoll of their hearts; therefore it is needfull, that this wretched pertinacy should be disgraced by a discovery of their vanity therein, which is done in the former verse. Now if men be put out of their way in the projects of the flesh, it is expedient they should bee informed, what better things to settle their hearts upon, else it will never perswade with them to leave the love of the flesh, and this present life, if no better happinesse bee set before them. This therefore is intended in this verse, briefely to tell men, upon what they might spend their time better, than in the cares of the flesh.

The question then is:Quest. since nothing in mans flesh or outward estate is worth the care and labour of attendance, what then is the chiefe thing in this life to be sought after?

If we marke the direct Antithesis to the former verse,Answ. it should have beene thus: Mans flesh is grasse, &c. but mans spirit endureth for ever, and so the soule of man should have bin the maine thing his heart should have beene set upon: But thus there had beene great danger of mistaking still; for God would have the body saved, as well as the soule, and the holinesse of the body as well as the soule thought of: and besides, the soule naturally is as corrupt as the flesh, and it is no more safe to follow the lusts of the soule, then the appetites of the body. For the spirit of man is as much polluted, as the flesh, and the body is but the instrument of the soule: therefore the scripture leadeth man cleane out of himselfe, considered as he is in his present state of nature, that he may be fully humbled for his misery.

Quest. If yet any say, what then is the maine object of our cares, and service in this life?

Ans. I answer, that it is diversly resolved in divers scriptures: In Ps. 102. 11, 12. it is thus: Man fadeth, and withereth like grasse, but the Lord endureth for ever, and so that place shewes us, it is God we should know, admire, love, care for, provide for, and set our hearts upon In the 103. Ps v. 15.17. it is thus: The dayes of man are as grasse, and as the flower of the field flourisheth: but the love and kindnesse of the Lord endureth for ever to them that feare him: where we are guided to know in particular, what in God wee should most seeke, and that is the assurance of Gods mercy, which will stand us in stead for eternity. Here it is the word of the Lord endureth for ever, and this comprehendeth all the former: It is the word of the Lord, that revealeth God, and directeth our hearts to the love of God, and the assurance of his mercy: It is the word of God, that clenseth and sanctifieth the soules of men.

So that then the chiefe doctrine of this verse is,Doct. that in this life we should especially set our hearts upon the word of God, that should be our maine care: It is the word, we should be most busied about, and our hearts should specially be set upon, we should meditate in it day and night, Ps. 1.2. It should be our portion and heritage: It is that we should provide for, whatsoever we want, Ps. 119. For the word of God perfects our natures, and sanctifies us, Ioh. 17. By the word wee have communion and fellowship with God, and [Page] Christ on earth, Ioh. 14.21. Rev. 3.10. It is the word, that comforts us in all tribulation, Ps. 119. It is the word, that directs us in all our waies: It is the light to our feete, and la [...]thorne to our paths. Ps. 119. yea it is the word that maintaines our lives: for man liveth not by bread, but by the word and prayer. It is the word, that fits us for immortality, and brings salvation to us, and in the meane while nourisheth us up to eternity, 1 Pet. 1.23. & 2.2. Act. 26.18. & 4.16.

This may serve, First, for information concerning the estate of two sorts of men. 1. Of such as want the word, or the love of it; what shall it profit them to winne all the glory of the world for the flesh, when for want of the word their spirits and flesh must perish for ever? 2. Of such as follow the word, and search the scriptures, and have nothing more in request: this justifies them, they have chosen the better part with Mary, and it shall never be taken from them.

Secondly, for instruction: we should all learne to glorifie the word, Act. 13. 48. to receive it with all meekenesse, Iam. 1.21. to hunger and thirst after it, as our appointed foode: to embrace it, presse to it, and never be ashamed of it, Ps. 119.2 [...]. esteeming it above all riches, Ps. 119.14, 72, 110. exercising our our selves in it day and night; redeeming some time constantly to be imployed in it; labouring most for the foode that perisheth not, Ioh. 6.27. Amos 8. 12. being resolved to deny our reasons, profits, pleasures, credits, and carnall friends, and all for the words sake, Marke 10.2. Thus in generall.

In particular two things may be noted in this verse. First, the praise of the word for the continuance, it abideth for ever. Secondly, the explication of the kind, viz: this is true of the word, which we preach unto you. The first thing thē is, that the word abideth for ever, which other scriptures with like plainnesse avouch, Ps. [...] 17.2. Mat. 5. & 24. Two things would be explained: 1. how the word abideth for ever. 2. of what word of God this is true. For the first, the word of God abides for ever in divers respects. 1 In the Archetipe of it in God, the plotforme in the minde of God; though all Bibles were destroyed, yet the word of God could not, because the originall draught of it is in God himselfe. 2. In the very writings of the word, it shall last for ever, that is, till time be no more: If all the power on earth should make warre against the very paper of the scriptures, they cannot destroy it, but the word of God written will be to be had still. It is easier to destroy heaven and earth, than to destroy the Bible. 3. In the sense of it, all that is said in scripture shall be performed: the counsell of the Lord shall stand, not a word of Gods promises, or threatnings shall faile, Psal. 33.11, 12. 4. It abideth for ever in the hearts of the godly, the impressions made in the mindes of the godly are indelible, every godly man hath the substance of Theologie in his owne heart, which seed will abide in him, 1 Ioh. 3. 5. Lastly, it abideth for ever,Ioh. [...].31. &c. as it makes us abide for ever, and so it abideth in the gifts of the minde wrought by it: in the life of grace quickened by it, and in the fruits of righteousnesse, to which it perswaded men, Rom. 11. The gifts of God are without repentance, and the word begets an immortall seed in us, and the fruits of the faithfull will remaine, and their righteousnesse for ever, Ps. 111. 3. 1 Pet. 2.3. Ioh. 15.16. 1 Cor. 3.14. 1 Cor. 13. ult. 2. Now for the second: It is true of every word of God, of every jott or tittle of it, that it abideth for ever: The Law and the Gospell: by the law I meane the morall law: for the ceremoniall law lasted but for the Jewish eternity, which was, till Christ repaired the world, and made all things new.

Vse.The Use may be

First, for information, and so in five things.

1. Concerning the vanity of all outward things, the perfection of them [Page] doth come to an end, but of Gods word there is no end, Psal. 119.

2. Concerning the estate of hypocrites, and such whose righteousnesse is but as the morning dew, Hosh. 6.5. this shewes they have not received the power of the word, in that it doth not abide in them.

3. Concerning the misery of all wicked men, heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile, or be unaccomplished; yea it will remaine to judge them at the last day, Ioh. 7.

4. Concerning the morality of the Sabbath: For since this is one of the ten words of Gods law, even this word of the Lord must abide for ever, else more then a tittle of it should faile before heaven and earth faile.

5. Concerning the madnesse of two sorts of men.

1. Such as account all diligence in preaching, reading, and hearing to be foolishnesse, 1 Cor. 1.18.

2. Such as are scorners, and jest at the threatnings of scripture, and say with them in the Prophet, let the word of the Lord come, that wee may see it, Ezech.

Secondly, for instruction: and so it should teach us all to adde to [...]ur cares and desires after the word, as that which will doe us good another day, since in the lasting profit of it, it will indure above all things else, and therefore is better then all treasures: yea to get this perpetuity of good, wee should not thinke much to be at any labour or cost for it: and the rather seeing it is such a sufficient portion or heritage.

Lastly, this is comfortable to the godly divers waies.

1. Against their unbeleefe, when they are in distresse, especially of spirit, they thinke the word of God was wonderfull comfortable to David, and such like, but they cannot beleeve it should be so to them: this doctrine assures them, that the word of the Lord endureth through all ages, and is as able to save their soules, and sanctifie, and comfort them as ever it was. 2. Against the weaknesse of their memories: The word will abide for ever, some seeds of holy truth will never be lost, and the spirit will lead them to all truth, and bring the sayings of the word to their mind, when they shall have need. 3 Against the scornes of the world, though men deride their counsell in making the Lord and his word their refuge, yet they may be well pleased in themselves, and resolve with the Psalmist, still in God to praise his word. For the profit of it will last to them, when riches, and honor, and pleasures fade like the flower of the grasse to wicked men. 4. Against their feare of falling away. For the word of God in effect abideth for ever, and it makes them abide for ever.

This is the word, which is preached unto you.

These words explaine the sense of the former, and direct mens minds to that use of the word, which is most proper and powerfull to effect immortality in us, and so there is a threefold limitation.

1. That the word of God doth then cheefely beget in us eternall graces, and abiding fruits, when it is preached to us: The intent of the Apostle is to exalt preaching, not to deny efficacy to the translation, or reading of the word, but to shew that then it is most lively, when it is in preaching fitted and applied to us: and this may both instruct us what to doe, and informe us what to thinke. It should teach us especially two things: the one is to depend upon hearing, as the especiall meanes, by which our soules may live for ever: Heare and your soules shall live, Esay 55.4. 2. and it should also settle us in the resolution to heare: if this be so, let him that heareth, heare, Ezech. 3.7. It may likewise informe us in two things: 1. of the misery of all such as have not the benefit of the word preached, how doe their soules perish for ever? [Page] 2. of the honor God doth to his poore servants the Ministers of the word, when he tre [...] about eternall life, he sends the people to their Ministers, as if he would tell them, they should not be saved without their teachers.

2. That not all preaching hath this effect; but it must be good preaching or preaching of the gospell, or publishing of the glad tidings in and through Jesus Christ: the word may signifie to preach happily, or to preach well, or to preach glad tidings, or the gospell. It is certaine it is a great happinesse to a people, when they get faithfull teachers; and it is true, that not all preaching, but preaching well is that which must make us abide for ever: but I take it in the usuall sense. It is the preaching of the gospell, that is thus glorious in effect. For the law is the ministration of death, 2 Cor. 3. and this should both teach Ministers to studie to preach the gospell, (which to do requires exceeding great labour, and judgement) and besides, the people should set their hearts upon the comforts propounded to them in the ministry of the word, and open their hearts wide to receive them with all joy and much assurance; yea when they feele the sweetnesse of the gospell, they should glorifie God, and receive their teachers as the Angells of God, as the allusion of the word imports.

3. That the word must be considered, as it is propounded to them, to you, saith the Apostle; and this may be restrained either to the scriptures, as they were first preached by the Apostles themselves, men inspired of God: or in generall it may be extended to the faithfull Ministers, that are over the godly in any place. It is true, that there is great difference betweene the preaching of the Apostles, and our preaching, and the people are not bound to respect our preaching now, as theirs then, because the Apostles could not erre, and were immediately inspired with the Holy Ghost: but yet when that we preach, we demonstrate to the consciences of our hearers to be the very word of God, and doctrine of the Prophets and Apostles, we ought to be received. Sure it is, that though wee give the scriptures never so faire t [...]rmes, if we love not the preaching of the word, we cannot live for ever, and there is a secret deceit in mens hearts, they thinke they must honor Gods word, but they are not bound to thinke any thing highly of their Ministers preaching, especially if they have any quarrell or grudge against their Minister. But let all men well consider, when the Apostle here saith; this is the word which is preached unto you, if the word which is preached to you be not regarded, you cannot stand in the day of Christ.

Againe, others thinke, if wee had such preaching as was in the daies of Christ, and the Apostles, or as others have in other places, we could then do that is required of us: still marke the words; it is the word preached to you, you must rely upon: If therefore the Preacher prove, what he saith, in the word of God, this text will rise up in judgement against thee, if thou obey no [...]: Or if for want of life and power in application in thy teacher, thy soule do not prosper, then why livest thou in places, where thou canst not stoope [...] this to say, this is the word which is preached to me? Why are not men [...] [...]full to provide a place, where their soules may live well, as where [...] [...]ies may live well? I meane this of such as live in a free estate.

4. Lastly, this (to you) notes, that the word is never powerfull, but when we [...]ply it to our selves, and receive it as spoken to us in particular in all things [...]; when we can say, this word was preached to me, then will th [...] [...] worke.

FINIS.

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A COMMENTARY: OR, SERMONS VPON THE SECOND CHAPTER OF the first Epistle of Saint PETER: VVHEREIN METHOD, SENSE, DOCTRINE, AND USE, IS, WITH great variety of matter, profitably handled; and sundry heads of Divinity largely discussed.

BY NICHOLAS BYFIELD, late Preacher of God's Word at ISLEVVORTH in MIDDLESEX.

London Printed for George Latham. MDCXXXVI.

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TO THE HONOVRABLE KNIGHT, SIR HORATIO VERE, Generall of the English Forces in the Low-Countries; and to his most worthy Lady, the Lady MARY VERE, all happinesse that a poore widow may, in their behalfe, pray for at the Throne of Grace.

My much honoured Lord and Lady:

AS that speciall duty which I my selfe owe to you both; so that purpose which my dear husband had (while he lived) of dedicating to you this Commentary of his upon S. Peters Epistle, bindeth mee (who am left his sole Executrix, to see his VVill every way performed) to set out this first of his workes, published since his death, under your Honourable Names. It pleased you to take into your Family a childe of his body: be further pleased (I pray you) to take into your Patronage this childe of his soule; which, as an Orphane, yea, as a Posthumus, in all humility is presented unto you. You manifested more then ordinary kindnesse to my husband while he lived; wee and ours have oft tasted of the sweetnesse of your bounty: so that I should deserve to be accounted most ingratefull, if I [Page] should burie so many favours in oblivion, or neglect to provoke others to love and good workes, by proposall of your example. Accept, I beseech you, this poore acknowledgement of thanks; which is most due, first, to that primary Fountain of all goodnesse, Almighty God, for keeping your Lordship safe in your late imployment in the Palatinate, and for freeing your Ladiship from those fears whereunto you could not but be subject, by reason of his long absence; and for giving you both, a mutuall and comfortable fruition one of another: And next, to your selves, for all those kindnesses, which, while my husband lived, you did to him and his, and since his death you continue to doe to such as he hath left behinde him. Now, the good God continue his blessed protection over you both, and take all that belong unto you, under the wings of his fatherly Providence. And so I rest, with the renewall of my sute, that you would cast your eyes upon this VVork of him who much honoured you in his life time; and is, after his decease, offred to you by

Your humble Oratrix, ELIZABETH BYFIELD.

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To the Christian Reader.

MAny and great are the meanes which the Lord hath been pleased, since this latter Spring of the Gospell (begun above an hundred yeares agoe) to afford unto his Church, for opening of the mysteries of the Gospell Never since the Apostles times were the Scriptures more truly interpreted, more fully expounded, more distinctly divided, or more powerfully pressed, then in our Times. The number of those who have taken good pain in this kinde, is not small. Wee may well put into the Catalogue of them, the Author of this Commentary upon the second Chapter of the first Epistle of S. Peter, Master Nicholas Byfield by name; who continued, for the space of twenty yeeres, to take more then ordinary paines in the work of the Lord. He had a singular gift in diving into the depth of those points which he undertook to handle. As the many other Treatises which in his life time be published, doe verifie as much; so, in particular, this Commentary here commended unto thee. In it thou shalt finde, besides the Grammaticall exposition, Logicall resolution, and Theologicall observations, many divine points copiously handled by way of Common place; which hath made the book to arise unto that bignesse that it hath. In this maner of handling the holy Scriptures, hee hath not gone alone. Many of the main Pillars of the reformed Churches have beaten out a path before him; as, Martin Bucer, Peter Martyr, Musculus, Zanchius, Lavater, Perkins, and sundry others, The large volume of Peter Martyrs Common places, was gathered out of his Commentaries on the holy Scriptures. The Church of God hath reaped much good by such copious and distinct handling of [Page] heads of Divinity. Their labours therefore, who take paines therein, are not to be concealed from the Church. If it had pleased the Lord to have continued the life, liberty and ability of this his Servant longer unto his Church, he had (questionlesse) gone on further in this course which he so well began: and so might wee have had by his paines as compleat a Commentary on the two Epistles of Saint Peter, as we have upon the Epistle of S. Paul to the Colossians, published by this Author.

But seeing it seemed good to the divine Providence here to put a stop to the paines of this his industrious servant, wee must rest content with what he hath done, and expect the paines of s [...]me other to goe on in the finishing of that which he hath so well begun. I suppose it would be a great wrong to deceive Gods Church of these good beginnings, because the whole Epistle is not fully finished. If a Sermon on one verse be thought meet to be published, as daily we see such Sermons to be published, why may not much rather many Sermons on many verses and chapters together be published? That what was done by the Author in his life time, may be the better accepted, care hath beene had to note the heads of points in the margin, and to adde an Alphabeticall index in the latter end, that by the helpe of it, you may the more readily finde out such points as you most desire to reade.

If the Author be of force to commend a Work the more, this Work may receive no small commendation from the Author of it: for, he was a man of a profound judgement, strong memory, sharp wit, quick invention, and unwearied industry. Hee was in his Ministery very powerfull, and that unto all turnes, as we speake. When he had to doe with tender and troubled consciences, he was a Barnabas, a sonne of comfort: but when hee had to doe with impudent and obstinate sinners, he could make his face hard and strong, and shew himselfe like a Boanarges, the son of thunder. Grave, sober, and temperate he was in his cariage; and yet, with his intire familiar friend, he could be modestly pleasant. God gave him a great measure of patience; and he had in his very body that which tryed his patience: for, it appeares, that he caried a t [...]rturing stone in his bladder fifteene yeeres together, and upward.

[Page]I have heard it credibly reported, that fifteene yeares before his death, he was by a skillfull Chirurgion searched; and that, upon that search, there was a stone found to be in his bladder: whereupon he used such meanes as were prescribed to him for his ease, and found such help thereby, as he thought, that either the Chirurgion which searcht him, was deceived; or that the meanes which he used, had dissolved the stone. But time, which manifesteth all things, shewed, that neither his Chirurgion was deceived, nor yet his stone dissolved: for, it continued to grow bigger and bigger, till at length it came to be of an incredible greatnesse.

After his death he was opened, and the stone taken out; and being weighed, found to bee 33. ounces and more in weight; and in measure about the edge, fifteen inches and a halfe; about the length, above 13. inches; about the breadth, almost thirteen inches: it was of a solid substance; to look upon like to a flint. There are many eye witnesses besides my selfe, who can justifie the truth hereof.

A wonderfull worke of God it was, that hee should be able to cary such a stone in his bladder, and withall to doe the things which hee did. Hee was a close student, witnesse the many Treatises which time after time hee published in print. H [...]e was also a diligent Preacher; for, constantly hee preached twice on the Lords Daies: and in Summer, when many of the Gentry and City came to his Parish at Isleworth, and dwelt there, hee spent an houre on Wednesday, and another on Friday, week after week, in expounding the Scripture in his Church: very seldome was he hindered by the forementioned stone in his bladder.

This course [...]ee kept till about five weeks before his death; when the paine came so violently upon him, as it wasted his vitall vigor, yet did it no way weaken his faith: but, as the outward perished; so was the inward man renewed in him. Hee earnestly prayed, that the extremity of the paine might not make him utter or doe any thing unbeseeming his vocation and profession: but withall, hee advised his friends to consider, that hee was but as other men; and [Page] thereupon to judge charitably of his cariage in that case. Many heavenly meditations issued from him in that time of his visitation, unto the last period thereof. Quietly, meekly, and patiently be endured; till that surest Chirurgion of all, Death, had eased him of all his pain. In his soul he ever liveth: and in his name he will continue to live so long as the Church enjoyeth his Works, more lasting then Marble Monuments.

Now, O blessed Saviour and Head of thy Church, as thou transplantest some of thy Plants out of thy Nurcery, the Church militant; plant others, we beseech thee, in their roomes, that thy Church may never be unfurnished of able, painfull, faithfull, and powerfull Ministers.

WILLIAM GOUGE.

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AN EXPOSITION OF THE SECOND CHAPTER OF THE FIRST EPIstle generall of PETER.

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1 PET. 2.1, 2, 3.

1. Wherefore laying aside all maliciousnesse, and all guile, and dissimulation, and envy, and evill speakings:

2. As new born Babes desire the sincere milke of the word; that ye may grow thereby;

3. If so be ye have tasted, that the Lord is bountifull.

FRom the thirteenth verse of the 1. Chapter,The coherence to the eighth verse of the third Chapter is contained matter of exhortation: and the exhortation is either generall, or speciall: The generall exhortation concernes all men. chap. 1.13. to chap. 2.13. The speciall exhortation concernes onely some men, as subjects, servants, wives, husbands, from Chap. 2.13. to Chap. 3.8.

The generall exhortation stands of two parts. First the one concernes the matter of holinesse: Secondly, and the other the meanes of holinesse. of the matter of holinesse in the latter part of the former Chapter.

In these words and those that follow to the thirteenth verse, is contained an exhortation to the right use of the meanes, by which we might grow up in all holinesse, and acceptation with God.

In the exhortation two things must be distinguished: first,The Analysis of the first part of this chapter. the substance of the exhortation, secondly the conclusion of it. The substance is contained from verse the first to the eleventh; the conclusion in the eleventh and twelfth verses.

For the first there are two things, in which if we bee rightly ordered, it cannot be, but we must grow wonderfully in grace and holinesse: first, The one is the word: secondly, The other is Christ. To a right order of our selves in respect of the word, he exhorts, verses 1, 2, 3. To a right order of our selves in respect of Christ, he exhorts, ver. 4. to 11.

The part of the exhortation, that concernes the word, hath three things. First, what we must avoid, we must lay aside Malice, Guile, Hypocrasie, &c. Secondly, what we must doe, we must desire the word, as the childe doth the breast: thirdly, Why so; where divers reasons are imported. First, we are babes: Secondly, we are but as new born babes: Thirdly, the word is sincere[Page]milke: Fourthly, it will make us grow: fiftly, have we not already tasted of the sweetnesse of it? verse the third.

That part of the exhortation that concernes Christ, hath likewise three things in it, which I will here but touch: First, what we must doe, ver. 4. Secondly, how we must doe it: ver. 5. Thirdly, why so: vi [...]. for two reasons. First, the one taken from the testimony of Scripture, which is alleadged ver. the sixt, and expounded ver. 7, 8. Secondly, the other taken from the consideration of our prerogatives we injoy in Christ, which are set downe, first, positively, ver. 9. Secondly, and comparatively ver. 10. And this is the briefeorder of the whole first part of this Chapter.

The first thing then in the exhortation is about the word: and therein the first thing is about the things, which must be avoided, if we would profit by the word: of which in the first verse.

5. Things to be avoided, if we would profit by the word.THere are five things we should lay aside and be sure we be free from, when we come into Gods presence to heare his word, or to be exercised in it: viz. Malice, Guile, Hypocrisie, Envy, and Evill speaking.

Two things distinctly must be considered in verse first, the sinnes to be avoided: viz. those five before named. Secondly, the maner of avoiding them, imported in the metaphoricall tear me laying aside. In generall divers things may be noted.

Generall observations. The benefit of briefe catalogues of sins, or duties, or graces.First, that it is exceeding profitable to gather speciall catalogues of our sinnes which we should avoid, to single out such sinnes as we would specially strive against, and doe more specially hurt us, and hinder good things from us: I meane not of all sins, so much as of speciall certaine choice evills that yet remaine in greatest force in us. We may observe a great wisdome of the holy Ghost in many places of Scripture, drawing such catalogues according to the state of the people to whom they are given: and so it were of excellent use, if we did gather catalogues of the duties which especially concerne us, or of the graces we would strive most to excell in, to the intent to keep them daily in our mindes and memories, striving to force in us the speciall holinesse required in them. It were exceeding usefull to observe in severall Scriptures, how the holy Ghost singles out choice directions according to the divers states of the people whom they concerne.

Secondly, the Minister ought to informe his flock concerning the particular and speciall faults that hinder the worke of his Ministery where hee lives, and accordingly to set himselfe against those sinnes. It is not enough to reprove sin, but there is a great deale of discretion and judgement to bee expressed in applying himselfe to the diseases of that people.

Thirdly, the Apostle doth not name here all the sinnes that hinder the word: but he imports, that in the most places these five sinnes here named doe much raigne, and usually doe marvellously let the course of the word: they are the five most usuall sinnes in the auditories of Christians.

Fourthly, it would be considered, how these sinnes doe hinder the word. These sinnes doe hinder the word many wayes.

How many wayes the sins [...]ere mentioned doe hinder the word.1. These sinnes make wicked men many times to set themselves against the word, and to strive to suppresse the liberty of the word.

2. These sinnes hinder the word, in that they hinder many times other men from the love of the word. The word is not glorified, yea, it is evill spoken of, and why? Doe not many men and women say they like not this going to Sermons, &c? for, they see, that such persons can live in malice and deceit and envy [...]e another, &c.

3. These si [...]es hinder the Ministers from discerning the worke of their [Page] Ministery in their hearers. Paul cannot see or judge, that the Corinthians are any more then carnall, or at the best but babes in Christ, because there was so much envy and strife, and division among them, 1 Cor. 3. verse 1, 2, 3.

4. These sinnes cause God many times to take the word from men. When the Jews grew so untoward and envious at the Gentiles, and to have such ill tongues in their heads toward their Teachers, what followes? but that the Lord should turne the labor of his servants from them, and imploy it among the Gentiles, Acts 13. &c.

5. These sinnes hinder the word, because they hinder the persons in whom they are, from a right disposition to, or use of the word. Any of these sinnes are like poyson lying at the stomach, that infects all the food which comes there.

And therefore for these reasons, and many moe which might be alleged, we should bring a generall resolution to make conscience of our wayes; and to avoide these, and all, and each of these sinnes.

The first then of these sins is Malice.

The originall word is diversly accepted.Of Malice. Acceptation of the word. For sometimes it signifies misery, or griefe for affliction; and so it is used to signifie the evill of the day, Mat. 6. ult. Sometimes it is rendred naughtinesse, or wickednesse in generall, and so it importeth vile crimes, or notorious offences, and so it is taken Iames 1.21. Acts 2.22. In this sense it may be tak [...]n here: For it is certaine, that if men be guilty of wickednesse, and come in the love of any sin, the word is poysoned in them: especially whoredome and wine take away mens hearts from the word. Hos. 4. Lastly, it is rendred in divers places, malice: as 1 Cor. 5.8. Col. 3.8. and so it is here.

Malice then is the first sinne we should be carefull to avoide: Malice, in short, is anger inveterate; It is an inward hatred, or grudge harboured in the heart against others, and it may be knowne by divers signes: As,

1. When a man beares a constant base estimation of another,

Signes of malice.

and inwardly loathes him.

2. When a man hath frequent desires of the hurt of others, and longs for ability or opportunity of revenge.

3. By inflation: when a man caries himselfe so proudly, and arrogantly, as he would have it appeare, that he despiseth others.

4. By the habituall back-biting, judging and censuring of others.

5. When a man resolves not to forgive a wrong done him: By these and the like signes may men try themselves, whether they be guilty of malice, or no.

Now, there are many reasons, why this sinne should be wonderfully hated, and shunned;Reasons against malice. why we should cary a constant malice against the sinne of Malice.

First, if we respect the causes of this evill. For malice comes,From the causes. first from an ill nature; it cannot be in a good nature: secondly, It comes from the devill the first deviser of this abominable poison: thirdly, it comes from anger, as the next usuall immediate cause. The infirmities, or wrongs of others may be the occasions, but they cannot bee the causes of malic [...]. Now wee should be ashamed to father any of the former three evils.

Secondly, if we respect the effects of malice: and that either in our selves, From the effects. 1. In us. or in God. In our selves, malice will worke, first, a conformity to the nature of the devill. For it was used to be noted, that to be angry was humane, but to persevere in anger (which is this malice,) was devillish: Secondly, It will plead forcibly mans unregeneration. Malice is noted as a marke of the unregenerate man: Tit. 3.3. 1 Iohn 2.9. Thirdly, If we have any gifts, it is certaine, malice is like leaven, it will sowre them, and spoile the praise, [Page] and acceptation of them: 1 Cor. 5.8. Fourthly, it hinders prayer and the word. That it hinders prayer, is proved, Iames 4.1, 2, 3. That it hinders the word, this text proves. Fiftly, it brings a man many times to wonderfull shame, and by a just Providence of God to open foiles and disgraces. Prov. 25.8. & 16.26. And many times they fall unto the pit they digged for others. Prov. 26.27. A malicious person knowes not, what shall become of himselfe. 1 Iohn 2.11.2. In God. Now the effects which the malice of man after a sort produceth in God are first to make him to hate us wonderfully: he accounts the malicious person, as a murtherer, not respecting onely what he doth, but what he would doe: 1 Iohn 3.11. Secondly, hee will never forgive a man his sinnes because hee doth not forgive his brother: Mat. 6.14. Thirdly, the judgements of God are pulled downe upon him: God may make the malicious, as the grasse on the house top, whereof the mower filleth not his hand, nor they that goe by, say, we blesse you in the name of the Lord: yea, let men looke to it, left they be cast into prison and never come out, till they have paid the utmost farthing.

The use may be,

Vses.First, for humiliation to all such, as finde this vile poyson in themselves: they are in a miserable case, and extreamely and dangerously diseased; especially,Aggravations of malice. if men be guilty of the aggravation of malice: Malice is evill in any, and in any measure, and toward any: but it is extreamely evill, first, when men put on a resolution not to amend, but confirme themselves in their malicious courses, and will not be intreated or perswaded to peace and love: Secondly, when men suffer their malice to cary them into sutes, and quarrels, and open contentions. Thirdly, when men malice the godly, and such as feare God, and love the truth. 1 Ioh 3.15. Fourthly, when they malice their friends and familiars, the men of their peace. To hate them that love us is abominable, so is that domesticall hatred between brethren: Prov. 18.19. and between Man and Wife, Parents and Children, Masters and Servants. Fiftly, when men hate those that reprove their sinnes: Amos 5.10. as some doe their Ministers. Sixtly, to hide hatred with dissembling lips, and to lay up deceit in his heart: Prov. 26.24, 25. and 10.28. Seventhly, to sowe discord among brethren: this is one of the six things God hates, Prov. 6.19. Eighthly, to conceive malice against whole states of men, to hate whole Churches and Assemblies that professe the Name of Christ, this is the devillish malice of Hereticks and Schismaticks:Note. and the beginning of these loathings must be looked to in such as yet have not proceeded so far as to a separation. If to hate one man be so ill, what is this offence of base estimation, inward loathing, and distempered censuring of the Churches of Christ? Ninthly and lastly, it is one monstrous aggravations of malice, for a man to rejoyce in it, boast of it, account it his honour to contend, and overcome in contending, to triumph in malice.

Secondly, for instruction: and so we should all learne all remedies and directions to avoid malice. These remedies either concerne malice in our selves,Remedies for malice. or malice in others: For both, we need rules to direct us. Now for avoiding malice in our selves, these rules are of excellent use.

First, Watch thine owne heart, for pride, and envy, and passion: For from hence flowes all contention and hatred:1. In our selves. Prov. 13.10.

Secondly, avoid three sorts of men, and thou maist be free from malice.

The first is the tale-bearer. Where no wood is, the fire goeth out: and where there is [...]o tale-bearer, strife ceaseth. Prov. 26.20.

The second is the scorner: for, cast out the scorner, and contention ceaseth. Prov. [...]2.10.

The third is the co [...]te [...]iou [...] [...], the froward person, the man of imaginations, [Page] he that is apt upon every trifle to snuffe, and contest. For as coales are to burning coales, so is a contentious man to kindle strife: Prov. 26.21.

Thirdly, dost thou mislike any thing in thy brother? goe to him,Note. and reprove him plainly, never hate him in thy heart, but tell him of it plainly. Many times a godly reproofe, cures both the reprover, and the reproved.

Fourthly, will not all this help? then goe in secret, and humble thy selfe before God for that vilenesse, that cleaves to thy heart: Many prayers and confessions before God, will make a great alteration in thy soule, it will purge out this leaven wonderfully.

Fiftly, Meditation of two things in Christ: his Passion, and his second comming In his Passion, consider a man infinitely just, suffering for the unjust, and from the unjust: Never so much innocency, never so great wrongs, never worse enemies; yet see, he can forgive even upon the Crosse, when they tooke his life from him. In his second comming, consider first, that then there will be an end of all wrongs, thou shalt never be molested more. Secondly, that an exquisite revenge shall then bee executed upon all that doe thee wrong, if they repent not. Thirdly, a retribution shall be given to thee in glory for all the indignities thou hast patiently endured in this world. And thus of malice in thy selfe.

For malice in others, it must be considered two wayes: First,2. In others. how thou must doe to cause it to cease, when it is conceived already: Secondly, how thou maist avoid it still, if thou live free from it.

For the first, if any body hate thee, observe these rules:

1. Render not evill for evill to any man, at any time: Rom. 12.17.

2. If thou have any way done wrong, seek to be reconciled: Mat. 5.

3. If the contention be secret, complain to no body, but goe and debate the matter with thy neighbour himselfe, and discover not thy secret to any other: Prov. 25.4.

4. Be courteous and patient, and tender hearted, and ready to doe any good to them, speaking no evill of them without a calling: Rom. 12.17. Ephes. 4.3. Tit. 7.2.

To keep thee from other mens malice observe these rules.

First, keep thee from other mens strife: meddle not with the strife, that belongs not to thee: Prov. 26.17.

Secondly, Wrong no man, but follow that which is good, both among your selves, and toward all men: 1 Thess. 5.14.

Thirdly, strive to shew all meeknesse, and softnesse to all men: Tit. 3.2. Iames 3.13, 17.

Guile. Of Guile. The acceptation of the word.]

The second sin to be avoided is Guile.

The word here rendred Guile is diversly accepted in scripture. Sometime it is taken in good sense, and so there is a justifiable Guile: so Paul caught the Corinthians by craft, he wonne them by his discretion and godly policy. 2 Cor. 12.6. So, Samuel by a godly policy; giving it out that hee came to sacrifice, did safely performe his chiefe businesse of anointing David. 1 Sam. 16. and so did Paul deale cunningly, when in the broile hee cryed out he was a Pharisee. But most usually this word is taken in ill sense, and so sometimes it is all one with hypocrisie: as Hos. 11.12. Psal. 17.2. But so it is not taken here by all likelyhood, because hypocrisies are mentioned in the next words: sometimes it signifieth fraud and falshood in opinions: either in the matter, when the doctrine is strange and false: and so the false Apostles were deceitfull workmen, when they put in that for good stuffe, which was counterfeit and devillish, 2 Cor. 11.13. Or when good doctrine is handled corruptly & deceitfully for wicked ends, 2 Cor. 42.1. The. 2.3. [Page] Sometimes it signifieth deceit in words, and so flattery is Guile, Psal. 12.2, 3. And lying is Guile, Mich. 6.12. Zeph. 3.13. And so is all false testimony. Sometimes it signifieth deceit in workes; and so false weights and ballances, and all fradulent dealing, and cousenage in buying and selling is Guile, Mich. 6.10, 11. So there is Guile in Tything, Mal. 1. ult. And so all lying in waite to seek occasion against others, and all subtle dealing to oppresse others, is Guile: Psal. 105. 2 Cor. 11.12, 13. Mat. 26.4. Mar. 14.1. and such Guile was in them that would make a man sin in the word. Isay 29. Bribery also is Guile, Iob 15. ult.

Object.Now if any aske me why this sin should be avoided in them that desire to profit by the word:

Solut.Why Guile is to be avoided.I answer, it is to be avoided as it is a sinne that much dishonours God and the profession of godlinesse: It is a [...]amefull offence in any that would seeme to love the word; but more particularly the sinnes of deceit are a great impediment in hearing the word: For, first the guile of false opinions and strange doctri [...]e is like a poison to the sincere milk of the word, and to bee eschewed of all that follow the Truth. Ephes. 4.14, 15. Heb: 13.7. Secondly, a heart accustomed to deceit and subtlety, cannot be a plaine and honest heart: and, without a plaine, honest, and good heart, men can never receive with any fruitfulnesse the seed of eternall life. Luke 8. Thirdly, he that is false to men, will never be true to God, he that will lie to men, will lie to God: Also he that is not faithfull with men, will compasse God about with deceit, Hos. 11.12. He will never be faithfull in the true treasure, that is unjust in outward things. Luke 16. Fourthly, it is a sinne that God in a speciall maner hates, Psal. 5.7. Fiftly, the sinnes of deceit usually attend upon some Idoll in the hearts of men, which hath such command over the deceitfull person, that he cannot attend to the word of God, or not have leisure to practise it; he is so mastered by this particular corruption, Ier. 9.

Vse [...]. The use of this may be threefold.

For humiliation to all deceitfull persons, that use lying, fraud, subtlety and guilefull dealing in their trades and callings, and course of dealing, and conversation with men; they shall never prosper in spirituall things. The Ordinances of God are blasted to them:The misery of deceitfull persons. Moreover, there are two considerations which should wonderfully affright such as are accustomed to lying and deceit.

First, it is certaine they are wicked men, and have not the feare of God before their eyes: they are the children of the Devill, and enemies of Righteousnesse; as these places fearefully shew, Psal. 36.1, 3. & 10.7. Rom. 3.13. & 1.29. Acts 13.10.

Secondly, the curse of God is upon them; God will weigh them in the balance, Iob. 31.5. They are an abomination to the Lord, Prov. 11.1. & 20.23. The Lord will surely vis [...]t, and his soule will be avenged on such persons, Ier. 8.26, 27, 29. They shall be destroyed, Psal. 52.4. They shall not love [...] halfe their dayes, Psal. 55. ult.

The [...]g [...]ava [...]ons of the sin of d [...]it. 1. The maner of deceiving.And as this is terrible to all deceivers, so especially to such as are guilty of the aggravations of the sinne. As,

1. When de [...]eit is covered with smooth words, and a flattering stile, Ier. 9.8▪ Prov. 26.24. &c.

2. When men delight in it, and take a contemplative kinde of pleasure in their [...]uilefull projects; as the voluptuous person doth in his lust: When [...]ens bel [...] prepare deceit; Iob. 15. ult. not their heads but their bellies, Psal. [...].2. 4.

3. When men make a trade of it, give their tongues to evill, and will frame deceit. Psal. [...]0.19. Bend their tongues to lyes, and teach their [Page]tongues to speake lyes, and weary themselves to commit iniquity, Jer. 9.5.

4. When men think all time spent about Gods service too long; they would have the Sabbaths over, that they might practise deceit. Amos 8.5.

5. When men sweare deceitfully: Psal. 24.4.

6. When men boast of it: Psal. 52.1, 3.

And as deceit is aggravated by the maner,2. The persons upon whom it is p [...]actised.so may it be by the persons upon whom it is practised: & so it is an aggravation to deceive ones neighbour and ones brother Jer. 9.5. and so it is to deceive the harmlesse, and quiet of the Land, Psal. 35.20. And as by the persons, so by the time:3. The time. It is an aggravation when men imagine deceit (as the Prophet David saith) all the day long: Psal. 38.12.

Now, if the former terrors belong to deceitfull persons in the generall, how much more to them that are guilty of deceit with all these or any of these aggravations.

Some one might here say, wee feele the sweetnesse of it:Object. 1. wee grow rich by it; and wee see many men in the world waxen great by the same courses: and if wee should not lie and deceive, wee might give over our trades,Solut. &c.

For answer hereunto, let all such know, that though it be true,O [...] the misery of such as [...] by d [...]. that some men are waxt great & rich by such courses, yea, though they be fat and shine, yet the Lord will visit them, & his soule will be avenged upon them Jer. 5.28, 29. For, wealth gotten by vanity shall be diminished, Prov. 13.11. and the tabernacles of bribery and deceit shall be desolate, Mic. 6. 10. to the 16. All such as conceive with guile (by that time they have reckoned their moneths aright, though they grow never so big) shall bring forth nothing but winde and vanity, Job 15. ult. What shall be given thee, or what shall be done unto thee, O thou lying and deceitfull tongue? thou shalt be smitten with some strange and strong hand of God, as with the arrows of the mighty: so as thy stroke shall be incurable and deadly, and thy destruction shall be as with the coales of I [...] niper, that is, both fierce in respect of thy selfe, and pleasing in respect of others. For, men are wonderfully well pleased,Note. when they observe that ill gotten goods doe not prosper. This hand of God smells like the burning of Juniper.

Some others might say, we are servants, and we must lie,Object. 2. and defraud others to satisfie our masters.

The Prophet Zephany reports,Solut. that the Lord will punish all those very servants that fill their masters houses with violence and deceit;Servants must not use lying and deceit to please th [...] mast [...]s. the servants (I say) as well as their masters.

But might some others say, my courses are so secret, that my deceit shall never be found out.

Let such m [...]n learne that the Lord found out this sinne in Ephraim,Object. 3. Hos. 11. and will punish it, though Ephraim said he was growne rich, Solut. and in all his labours they should finde none iniquity in him, that were sinne. Of [...] c [...] [...]. Hee thought himselfe sure enough for being discovered: and therefore he would contest vehemently, and cry out upon such dishonesty in men, as to use false words and waights: besides, it is worthy to be observed, that God many times doth not onely discover these secret fraudulent courses, but discovers them openly; so as their wickednesse is shewed before the whole congregation, Prov. 26.26.

But others may say, in others things am I just,Object. 4. and besides I am forward in religion: and therefore this offence is not so great.

Shall I account thee pure, saith the Lord, with wicked ballances? Solut. Mic. 6.12. as if he would say, all the shewes of religion in the world will not serve the turne, if sinnes of deceit raigne in a mans dealing.

[Page] Vse. 2. And therefore the consideration of all this should in the second place instruct us, and that three wayes:

First, to look to our owne cariage; and as we desire to live long, and to see good dayes, to refrain our tongues from evill, and our lips that they speak no guil; in all our dealing to detest lying and deceit, Psal. 34.13. and so to live, as we may be alwayes ready to put our selves upon Iobs triall, Iob 31.4, 5.

Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath over-flowed all states and callings of men: and so it should work in us both lamentation and supplication before the Lord. For lamentation, we may take up all the old complaints of the Prophets: Our times have reacht to the measure of iniquity then reproved;The iniquity of the time. or rather, men now overpasse the deeds of those wicked men: wickednesse is in the midst of us: deceit and guile depart not from our streets. Psal. 55.11. Treasures of wickednesse are in the house of the wicked, wicked ballances, the bagge of deceitfull wa [...]ghts and scant measures (which are an abomination to the Lord, and for which he threatneth vengeance) every where to be found, Mic. 6.10, 11. Men lay wa [...]t, as they that set snares: they let traps to catch, not beasts or fowle, but men. As a cage is full of birds, so are mens houses full of deceit and deceivers. It is now the usuall course for men to waxe great and rich withall, Ier. 5.26, 27. yea, this sinne so spreadeth, that we may truly say, From the least of them to the greatest of them they are given to deceit, and will deale falsly, Jer. [...]. 13. Every brother will supplant, and every neighbour will walke with lies and slanders. They will deceive one another, and not speake the truth. A man can dwell no where, but his habitation is in the midst of deceit: and therefore certainly God hath a resolution to stretch out his hand still by publike judgements. How can it be, but God must visit and be avenged for these great abominations? What should be else doe, but melt his people in the common furnace of great judgements for such common sins? Ier. 9.3. to 10. And as it should teach us lamentation, so it should teach us supplication too; even to goe to God: and that in two respects. First, to implore his help and mercy for the Church: that he would be pleased to spare his people, and keepe them from the infection of these vile sins; and if it may stand with his good pleasure, to worke a repentance in mens hearts that are guilty of these crimes: and withall to beseech him for our selves, to keepe us, that wee fall not into the hands of deceivers (for, as it is a sinne to deceive, so is it a misery to be deceived, Psal. 12.1, 2, &c.) and to give us wisdome to beware of men, Jer. 9.4. Mat. 10.17. and to deliver us from the men of deceit, Psal. 43.1.

Thirdly, it should teach us (seeing the world is so full of guil,& that it is so hatefull a sin) therefore to honour and esteeme such as wee finde to bee true hearted; Plaine men with Iacob, without tricks and subtlety, and true Israelites with Nathaniel, in whose hearts and mouthes is no guile: Wee should I say love them, delight in them, and stick to them, never to forsake them, but to account them the very ornaments of the world, and great lights in this great and generall darknesse, and to account our selves wonderfull rich and happy in their fellowship and friendship.

Vse 3. Against [...]quivocation. Thirdly, this prohibition of Guile may informe us, and by intimation shew us the hatefulnesse of the doctrine of the Papists, and practise in the point of aquivocation, contrary to the expresse Scripture; that forbids all lying and deceiving of others, and commands us to speake truth, and that every one (Priest and people) and that so his neighbour: how much more to the Magistrate? Ephes. 4.25. And Iob sheweth that we ought not to talke deceitfully, no not for God, to speake for him what is not right, Iob 13.7.

Vse 4. Lastly, this may be implicitly a singular and secret consolation to honest and upright hearted men, that hate this hatefull sinne of Guile: that speake [Page] the truth in their hearts, and make conscience of their words, I meane those true Nathaniels of whom Christ speakes: And for the better imprinting of this use, I will shew you two things. First, the signes and markes of a man without Guile, even of a true Israelite. Secondly, the encouragement and comforts that belong to such men, &c.

For the first, a true Nathaniel hath these praises and especiall markes:

1. He shunnes Guile in his spirit as well as in his words or workes:

The signes of a man without guile.

Psal. 32.2. What hee accounts vile to speake, hee accounts vile to thinke.

2. His praise is of God, and not of men: Rom. 2.26. Hee more strives to doe good, then to get credit and applause; and if God accept him, hee cares not though all the world deride him.

3. When he confesseth his fault to God, he will not hide his sinne, but confesseth all his sins; that is, all sorts of sins, and his sin without extenuation, or excuse, Psal. 32.2, 5.

4. If he offend, it is of ignorance, and he will not receive doctrine of trust; and if he be shewed the truth, he quietly yeelds, and gives glory to God, Iohn 1.46, 47, 48.

5. He is a plaine man, and speakes the truth in his heart: What hee saith, he saith without fraud or dissembling, he saith it from his heart; his heart and his words agree; he hateth lying, and all deceit: Psal. 15.2. Zeph. 3.13. though he might gaine never so much, yet will he practise no untruth▪

6. He is a constant man, just of his word, he will performe his promise, though it be to his owne hinderance Psal. 15.4. He will not deny the truth though it be to his extreame danger.

Such men as these have many encouragements to hold on their courses.Incouragemēts to such men. It was a chiefe praise of Christ, that he was without Guile: 1 Pet. 2.7. and so was it in the Martyrs and Saints, Rev. 14.15. It is one of the signes and markes of Gods houshold servants, Psal. 15.2. Of a true Convert. Zeph. 3.13. These men are faithfull with the Saints, and rule with God. Hos. 11. 12. Such as these will abide the Balance (to be weighed) and God will acknowledge their integrity: Iob 31.5. The wealth of these men gotten by labour and just dealing, shall increase, when riches gotten by vanity shall diminish. Prov. 13.11. And those lips of Truth shall be established for ever, when lying tongues shall be but for a moment, Prov. 12.19.

And thus much of Guile.

Onely before I passe further,Note, that he sayes all malice and all Guile. it is worthy the noting that he sayes of these two first sins, that all Malice, and all Guile must be laid aside: which imports; that howsoever some other infirmities bee in the godly, yet they should be found farre from all Malice and Guile; not a jot of either of them should be found in them: Malice must bee in them in no kinde, nor in no measure; neither secret nor open Malice, neither grudge nor desire of revenge, neither at home nor abroad, neither in civill things, nor in matters of Religion, neither in any of the aggravations, nor in the least drop of it: And the like may be said of Guile. It were a shamefull thing that any kinde of Guile should be found in a Christian, in any of his dealings, at any time, with any sort of men, or in any measure. For if but a drop of Malice or Guile bee left in us, it may breake out againe, and our hearts prove like a festered sore. Malice is like leaven, a little of it will sowre the whole lumpe. It is like Poyson, a drop may spoile us. It is like a coale of fire within, it wants nothing but the devill to blow it, and then into what a flame may it kindle? And therefore we should all looke to our hearts, to see that we be free from Malice; and look to our wayes, that we be guilty of no kinde of Guile: Such as are reconciled, should note this point to see to it, that they keepe not the [Page] least drop of the poysonfull grudge in their hearts. It is not enough that they say daily, they will forgive, or can receive the Sacrament. For if they cannot respect them with a free heart, without reservation, they are still infected with the disease of Malice.

Hypocrisie.]

The third sin to be avoided is Hypocrisie.

Concerning Hypocrisie I propound two things to be considered. First, how many wayes men commit Hypocrisie: Secondly, what reasons there are to disswade us from Hypocrisie.

How many wayes men commit Hypocrisie. For the first, the Scriptures discover many wayes of the practise of Hypocrisie: In the 23. of Matthew our Saviour notes eight wayes of being guilty of Hypocrisie.

1. To say and not doe: ver. 3.

2. To require much of others, and plead for great things to be done by others, and not at all doe it our selves, as we prescribe it to others, ver. 4.

3. To doe what we doe to be seen of men, ver. 5. This is at large opened, Mat. 6.1. to the middle of the chapter.

4. To affect greatnesse in the respects and entertainments of others, ver. 6. to 12.

5. To doe duties of Religion of purpose to hide some soule sinne. ver. 14.

6. To be curious and strict in small matters, and neglect the greater duties, ver. 23, 24.

7. To be carefull to avoid outward faults, and to make no conscience of the inward foulnesse of the heart, ver. 25, 27.

8. To commend and magnifie the godly absent, or of former ages; and to hate and abuse the godly present, and of our owne times, verse 29. to 36.

There are divers other Hypocriticall practices noted in other Scripture: As,

9. To serve God outwardly, and yet our hearts to be caried away with vile distractions, Esay 28.13. This is a chiefe Hypocrisie to be avoided, in such as come to the word.

10. To pray onely in the time of sicknesse or danger, when we are forced to it, and to shew no love of prayer or delight in God, in time of prosperity or deliverance, Iob 27.8, 9.

11. To judge others severely for smaller faults, and to be guilty themselves of greater crimes, Mat. 7.5.

12. To be just overmuch; I meane, to make sins where God makes none, Luke 13.15.

13. To be convinced in his owne conscience, and yet not confesse it, nor yeeld, though they know the truth, Luke 12.56, 57. &c.

Thus of the divers wayes of Hypocrisie.

[...] There are many reasons to declare the hatefulnesse of this sin of Hypocrisie: I will instance onely in the reasons from the effects.

[...] The effects of Hypocrisie are either, first to others: Or secondly to the Hypocrite himselfe.

First, to others the Hypocrite is a continuall snare: He walkes in a net that converseth with an Hypocrite, Iob 34.30.

Secondly, to himselfe the effects of Hypocrisie in the Hypocrite, are both privative and positive. The privative effects which the Scripture instanceth in, are chiefly three. The first is, that the Hypocrite loseth all his service of God; In vaine doe Hypocrites worship God, Mat. 15. Secondly, hee infecteth all his gifts and praises: Hypocrisie is like leaven, Luke 12.1. It [Page] sowreth all gifts and graces; a little of it will marre all his praises and gifts whatsoever for the acceptation and use of them. Thirdly, he loseth all reward of his good workes, Mat. 6.1. An hypocrite may doe good workes, though he never doth them well; and for the good he doth, may have his reward with men, but this is all; for, from God he shall have no reward.

The Positive effects of hypocrisie, may be referred to two heads: For some effects may fail upon him; and some effects must and will befall him.

The effects that may follow his hypocrisie are three:What may befall him. For first he is apt to be seduced by evill Spirits, and the doctrine of Devils: An hypocrite is in the greatest danger of most men to be seduced into vile opinions, 1 Tim. 4.1, 2. Secondly, he may fall into a spirit of slumber: his conscience may be [...]ared with [...]n hot iron. Thirdly, he may fall into most wo [...]ull terrors: such a fearefulnesse may surprise the hypocrite, that God may be to him as devou [...]g fire, and as everlasting burnings, Esay 33.14. Job. 18. 14.

The effects that will certainely fall upon the hypocrite,What will befall [...]hem are these which follow:

1 Judgement in his owne conscience. He goes about as a condemned man: for, he is alwayes condemned in himselfe.

2. The discovery of all his villany: for there is nothing had in his intents and dealings, but all shall be laid open, Luke 12.1.2.

3. The miscarying of his hope. The hope of the hypocrite shall perish, Job 8.11. to 16. and that with these aggravations: that his hope will perish, first easily; secondly speedily; thirdly unrecoverably. Easily; for God can destroy his hope as easily, as the maid can sweep downe the house of the spider with her beesome: Speedily; for it will wither while it seems rooted, and is yet greene before any other herb: yea, though it grow up, yet it is like grasse on the house top. Vnrecoverably; for his hopes being but as the house of the spider, they will be dashed downe for ever; and though he would leane to his house, and take hold of it, yet his hopes shall perish for ever: and when this day comes, his hopes shall be as the giving up of the ghost.

4. Strange punishments in his death and condemnation. And therefore when our Saviour Christ would expresse a speciall terror in the plagues of especiall sinners, he saith, they shall have their portion with hypocrites and workers of iniquity, Mat. 24. and the last verse. Job 27.8.

And these effects will appeare the more terrible, if we consider, that the Scriptures take off all the objections of hypocrites; to shew that they bee left naked to the fury of God: for all this will come upon them;

Though they be many in number, Iob 15.34.

Though they be rich,The objections of hypocrites removed Iob 27.8.

Though they triumph in all jollity now, Iob 20.5.

Though they be yong, or widowes, or fatherlesse, Esay 9.17.

Though they cry at their later end, Iob 27.9.

Though they doe many good deeds, Mat. 6.

Though their wickednesse be yet hidden, Luke 12.1, 2.

The use may be first for information; secondly for instruction;Vses. and thirdly for consolation.

First for information:For information. and so it may shew us,

First, what to thinke of the great shewes of holinesse and mortification made in the Church of Rome. Their fastings, and their prohibition of mariage, vowes of chastity, and wilfull poverty, have a shew of wisdome and piety, in not sparing the flesh: but the holy Ghost tells us, that all this is but hypocrisie, 2 Tim. 4.1, 2, 3, 4. Col. 2. ult.

2. How miserable the estate of multitudes of our owne people is, by these signes we may perceive, that the plague is wonderfully spread in Israel. [Page] Note. There are whole congregations of Hypocrites, that is of men that say and doe not, that come neere to God with their lips, and their heart is far from him, that seldome or never pray but when they be sick; that regard not the inward soulenesse of their hearts, so their lives be either civill, or evill but in secret, Iob 15.34. Esay 9.17.

For instruction Secondly for instruction; and so it should teach us all to beware of this leaven of Hypocrisie, Luke 12.11. and if we would be thought to have the true Wisdome from above, then let us shew it by our fruits, that they may be without Hypocrisie, Jam 3.17. And for the better enforcing of this use, I will put you in minde of two things: First the sorts of hypocrisie you are most in danger of: Secondly the remedies or preservatives against hypocrisie.

The sorts of Hypocrisie we are most in danger of. The sorts are chiefly these.

1. The distraction in Gods worship, which is a most wofull fault, a [...]d most common: This was it was shewed before that so angred God, Esay 28.13.

2. Secondly the omission of private worship, I meane to make a shew of Religion and the love of God, and yet neglect reading of the Scriptures, prayers, conference and secret communion with God: This as was shewed will provoke God to stop his eare at our cry, because we doe not pray at all times. Iob [...]7.8, 9.

3. Neglect of mortification of inward sins, and secret faults; taking liberty, so it be but sin in the heart or in secret. This will undoe thee for ever, if thou looke not to it in time.

4. Affectation of praise and credit with men, to doe our workes to bee seen of men.

Now there are divers rules to be observed, if we would not be poysoned with the raign of hypocrisie.

Preservatives against Hypocrisie.1. Keep thy selfe in Gods presence; forget not God; remember alwayes that his eyes are upon thee: Thus David set the Lord alwayes before him, Psal. 16.8. And this God commandeth Abraham to doe, if he will be upright, Gen. 17.1.

2. Thou must pray much and often to God to create a right Spirit in thee: For by nature wee have all double and hypocriticall hearts, Psalme 51. [...]0.

3. Keepe thy heart with all diligence, watching daily and resisting distractions, wavering thoughts and forgetfulnesse. And to this end, mortifie the first beginnings of this sinne in thy heart, mourne for it as soone as thou discernest it, and judge thy selfe seriously before God. Iames 4.8. Matt. 23.26.

4. In all matters of well doing be as secret as may bee, Mat. 6. both in Mercy, Prayer, Fasting, Reading and the like.

5. Be watchfull over thy owne wayes, and see to this point, that thou be as carefull of all duties of godlinesse in prosperity as in adversity, in health as in sicknesse, Iob 27.9, 10.

6. Converse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and knowne hypocrites.

7. Be not rash, and easie to condemne other men for hypocrites, onely because they crosse thy opinions,Note. or humours, or will, or practise. It is often observed, that rash censurers, that usually lash others as hypocrites, fall at length into some vile kinde of hypocrisie themselves.Object.

Solut. But may we not call an hypocrite an hypocrite?

About censuring other men for Hypocrisie. Hypocrites are not all of one sort. Some are close hypocrites: some are open. The open hypocrite thou maist shew thy dislike of his courses, and [Page] avoid him: But the close hypocrite thou canst not discerne, or not certainly; and if thou follow thine owne conjectures, thou maist sometimes condemne a deare child of God, and approve a detestable hypocrite.

But how may the open hypocrite be discerned?Quest.

By divers signes.Answ.

First, by an ordinary and usuall affectation of the praise of men,How an open hypocrite may be discerned. in doing good duties. When a man constantly sets himselfe out to the shew, it is an apparant marke of a false heart. Marke that I say an usuall affectation.

Secondly, if a man make a shew of the meanes of godlinesse, or liking the means of godlinesse, or of the persons that are godly; and yet it be manifest that he hates to be reformed, lives in knowne grosse faults, and being rebuked by the word, or servants of God, will not reforme, but carieth a grudge at the parties that laboured his reformation: This is an evident marke of an hypocrite. Now to judge these is no offence.

Thirdly, it is a signe of an hypocrite, when a man will be godly, and restrained, and zealous in some companies, and in other company take liberty for grosse prophanenesse.

Lastly, he that will be rid of hypocrisie, must looke to himselfe, to keepe himselfe free from the causes of it, and take heed that he be not bewitched in those things that have bred hypocrisie in other men.

What is it can make a man an hypocrite?Object.

First, sometimes feare will doe it: as in time of trouble or persecution,Solut. men, to avoide dangers, will play the hypocrites, Luke 12.1, 2, 3, 4, 5.What makes an hypocrite.

Secondly, sometimes desire to get credit, and to be well thought on (especially when it is mixt with envy at the respects of others) drives some men headlong into hypocriticall courses, Mat. 6.

Thirdly, sometimes men are emboldned unto hypocrisie, by a secret perswasion, that Christ will defer his comming, and they shall not of a long time be brought to account. Mat. 24.48, 50.

Fourthly, men fall into hypocrisie for gaine, to hide their wicked and deceitfull courses: So the Pharises, Mat. 23.14. so 1 Tim. 4.2, 7.

Fiftly, forgetfulnesse of God is a great cause of hypocrisie, and the raigne of it in many hearts, Iob 8.13.

Sixtly, Lust, and some vile wickednesse, drives many men and women into hypocrisie, 2 Tim. 3.

These things we must take heed of, and preserve our selves from them, if ever we would not be wretched hypocrites before God.

Thirdly,Vse 3.here is also consolation to all the godly whom God hath kept upright, and free from this damned vice (I meane from the raigne of it: for, there is no man but hath some dregs of hypocrisie in him.)

But how may a man know that he is not a hypocrite?Quest.

By many signes.Answ. First, when a man had rather be good, then seeme so.

Secondly, when a man makes God his secret place,How a man may know that he is not an hypocrite. strives and desires secresie to worship God, Mat. 6.

Thirdly, when a man loves no sin, but would faine be rid of every sinne, and so hath respect to all Gods commandements.

Fourthly, when a man confesseth his hypocrisie, and mournes for it, and strives against it.

Fiftly, when a man accuseth himselfe for it to others whose respects hee most desires.

Sixtly, when a man keepes his heart close to the substance of godlinesse, and labours to be built up without distraction in the maine things needfull for his salvation, and is not caried to spend his time most about unnecessary [Page] or impertinent cares or studies, 1 Tim. 4.2, 7, 8.

Seventhly, when a man is as carefull to serve God in prosperity, as well as adversity, Iob 27.9.

Eightly, when a man delights in the Almighty, and loves all the meanes by which he findeth any communion with God, Iob 29.9.

Ninthly, when a man, from the hatred of hypocrisie, is stirred up against hypocrites, cannot abide them, nor will converse with them, Iob 17. ver. 8.

Lastly, Iob comforts himselfe, that hee was no hypocrite, by three arguments.

1. He would trust in God, though he did slay him.

2. He would reprove his wayes in Gods sight.

3. He sought Gods presence, and set himselfe alwayes before him: none of which an hypocrite could doe, Iob 13.15, 16.

Thus much of Hypocrisie.

Envy.]

The fourth sin to be avoided is Envy.

Envy is nothing else but a vexation or inward displeasure conceived at the good of another: viz. either anothers credit, gif [...]s, preserment, profit, successe, or the like.

This sinne, though in the world it be litile thought of, yet in it selfe i [...] a most fearefull vice; and should be so accounted of by Christians, for many reasons.

First, if we consider the subject persons in whom it usually is. It is found most in naturall men, The ha [...]fulnesse of the [...] of envy. Tit. 3.3. yea, in silly men, Job 5.2, This was the sinne of Cain, Gen. 4. yea, of the devill himselfe. The maine sinne of the devill was the envy of mans happinesse. It raigned in the devillish Gentiles Rom. 1.29.

Secondly, if we consider the cause of it, it is for the most part the daughter of pride, Gal. 5.26▪ sometimes of covetousnesse, Prov. 28.22, and often of some egregious vile transgression, such as in Rom. 1.29. but ever it is the filthy fruit of the flesh, Gal. 5.25.

Thirdly, if we consider the vile effects of it, which are many: for,

1. It hath done many mischifes, for which it is infamous. It sold Ioseph into Aegypt, Gen. [...]7. and which should ever make it abhorred of us, it kild the Son of God, Mat. 27.8.

2. It deformes our natures: it makes a man suspitious, malicious, contentious: it makes us to provoke, back-bite, and practise evill against our neighbours. It is ill for our sight: for the envious man hath alwayes an evill eye, and a cast downe countenance with Cain also many times.

3. It begins even death and hell, while a man is alive. It kills the silly one, Job 5.2. It destroyeth the contentment of his life, and burnes him with a kinde of fire unquenchable. It feeds upon the envious man, like the moth or worme by degrees: and it hasteneth mischiefe in the envious man, because it makes the person envyed more glorious; and besides, it is a vice that driveth a man from among men, in respect of comfortable society: for it was long since advised, Eat not the bread of him that hath an evill eye, Prov. 23.6. and no man by his good will, if he can be free, will converse with such as he perc [...]ives to be envious.

F [...]urthly, this place manifestly imports, that it is a notable hinderance to the profi [...] of the word, and so no doubt it is to prayer and all piety, as evidently it is a let of charity; unlesse it be that men in hypocrisie to disgrace others, will for envy doe some good: as they preacht Christ for envy in the Apostles time, Phil. 1.15.

[Page] Vses. The use should be threefold.

First, for instruction, to teach us to follow the advice here given, in putting away Envy, and cleansing our hearts of it: and to this end think much of the reasons against it, and withall remember by confession and godly sorrow to cleanse thy heart carefully of it. For those things help wonderfully in the putting of it away.

Secondly, this may serve for great reproofe of many that professe the feare of God, who daily shame themselves by discovering this vice in themselves. This was it the Apostle complained of in the Corinthians; and shewed, that it is a vice which not only holds down a Christian from growing, but it makes him looke like a carnall man, 1 Cor. 3.3.

Thirdly, for consolation, if we finde our selves freed from this vice.Signes of a man free from envy. And we may know that we are not envious,

1. If we love the good things in others, and can rejoyce in their prosperity, and mourne for their miseries.

2. If we be vile in our owne eyes, and lowly minded.

3. If we enjoy contentation in our owne estate, and are well pleased to be that which God will have us to be.

4. If in giving honour we can heartily goe one before another.

Thus much of Envy.

Evill speaking.]

This is the fift sin to be avoided.

If wee would profit by Gods word, wee must looke to our owne words, &c.

Evill speaking generally taken, comprehends all the faults of the tongue in speaking: and so it is true, that a man can never be soundly profited by the word till he makes conscience of evill words as well as evill works. But I thinke it is taken more restrainedly here.

There are many kindes of evill speaking that are to be avoided. Lying is evill speaking: and it is true, that he who is false to man, will never be true to God. But I thinke Lying is not here meant.

Flattering is evill speaking: for he that praiseth his friend with a loud voice, it shall be counted to him as a curse. It is a curse to bee troubled with a flatterer: and it is a kinde of cursed speaking to flatter. But I thinke this is not meant here neither.

But I thinke the sins here meant are Back-biting, judging, [...]landering, and complaining one of another, and all bitternesse of speech between man and man. These hinder charity, and provoke God, and let the growth of piety in the hearts and lives of men. And therefore these kindes of evill speaking should be detested of Christians, and altogether laid aside.

These sins as they are hatefull in themselves, and in the least degree, or in any kinde: so evill speaking is made more vile in the aggravations of it.The aggravation of evill speaking. It is evill to speake evill any way, or of any: But it is much more vile,

First, when wee speake evill of the absent, that cannot defend themselves: Back-biting is a hatefull degree of evill speaking, 2 Cor. 12.10. Psalme 140.11.

Secondly, when we speake evill of such, as God hath humbled, or afflicted: Lev. 19.14. Obad. 12. Prov. 16.28.

Thirdly, when we shall speake evill of such as are in authority, Eccl. 10. ult. Jud. 8. Lev. 19.

Fourthly, when we speake evill of the godly, especially before the wicked, or for things indifferent, or without cause: Iames 4.9. Rom. 14. Psal. 31. 18. or for lesser failings: Mat. 7.1, 2. but especially their good conversation: 1 Pet. 3.16.

[Page]Fiftly, when wee speake evill of our professed friends: Psal. 5.6.13. Lament. 1.2.

Sixtly, when we speake evill of Gods messengers, taxing their persons: as their cariage, especially when they labour, and take paines, watching over us for our good: Ier. 26.8, 9. & 18.28. Amos 5.10. 2 Cor. 3.6.16. 1 Tim. 4.10. Ier. [...]5.10. 1 Cor. 4.3, 5.

Seventhly, when we speake evill of father and mother, or such as are neerly knit unto us: so it is also monstrous uncomely to see the wife speake evill of the husband, or contrariwise: Prov. 20.20. Lev. 20.9. Mich. 7.6.

Eighthly, when we speak evill of godlinesse, even of the good way of God, calling sweet sowre, and good evill, Esay 5.20. scorning the Lords day, and deriding sanctification, and reformation of life, 1 Cor. 15.32, 33. Acts 19.9. especially when we doe it out of an inward hatred of holy duties: Let such take heed of despighting the Spirit of grace, Heb. 10.29.

Ninthly, when men speake evill of God himselfe: as doth the swearer, and for-swearer, the murmurer, and such as reason Atheistically, against the nature, counsels, or providence of God: Comm. 3 Psal. 73.9.

And as evill speaking may be aggravated by the persons against whom: so may it be by the maner: For if it be evill to speak evill in any fashion, then it is much more evill,

First, to raile: 1 Cor. 6.10. mouth full of cursing: Psalme, 10.7. Rom. 3.14.

Secondly, to complaine in all places for slight occasions, or trespasses.

Thirdly, to hide hatred with lying lips: Psal. 62.4. Prov. 10.18. Psal. 41.6.

Fourthly, to goe about to cary tales, and slanders, Lev. 19.

Fiftly, to speake evill of others, when we are guilty of the same offences our selves, or greater, Rom. 2.1, 2, 3. Mat. 7.1, 3.

Sixtly, to reveal [...] secrets, this is slander: Prov. 11.13.

Neither are men free from this vice, or guilt, when they are whisperers, and doe it secretly, and as many doe, with charge that they speake not of it againe, yet themselves in the very next company will tell it out againe: 2 Cor. 12.20. Nor when they joyne with their evill speaking the acknowledgement of their praises of whom they speake. For many times their [but] tends to a greater defamation, and by praising them they onely save themselves from blame, and intend thereby to inforce their defamation the more. Nor is it an extenuation, when they revile their inferiors: For, Masters must not threaten their servants, Ephes. 6.9. nor parents must not pr [...] voke their children to wrath, Ephes. 6.4. nor husbands be bitter to their wives, Col. 3.9. Nor great men may Lord it over their poore tenants, or people: Prov. 13.8. Nor men that excell in gifts, be masterly in their words to their inferiors in gifts: Iames 3.1. Nor when men revile being reviled: For this is also prohibited unto Christians, 1 Pet. 3.9.

R [...]asons to disswad [...] from Evill speak [...]ng.There are also many reasons, why we should put away evill speaking.

First, from commandement. Men are streightly charged by God to refraine their tongues from evill: Psal. 34. and not to speake evill one of another: James 4.9. to speake evill of no man: Tit. 3.1. nor to render reviling for reviling: 1 Pet. 3.9. we must blesse and not curse: Rom. 12.14.

Secondly, from the consideration of our owne persons, and estates in Christ. We are called to blessing and are the heires of blessing: and therefore it is monstrous uncomely for us, that are free borne, to use such servile and base language 1 Pet. 3.9.

Thirdly, from example. Michael the Archangell, when he contended with the devill, durst [...]t bring against him any railing accusation: Iude 9. The [Page] Apostle sheweth their practice herein being persecuted, they suffer it: being reviled, they blesse [...] Cor. 4.12. When Shemei cursed David, and called him a Sonne of Beliall, and a bloody man, he said: Let him curse, because the Lord hath said unto him, curse David, It may be the Lord will looke upon my affliction, and the Lord will requite me good for his cursing this day, Thus he bore it, though he continued cursing, and cast stones, and dust at him: 2. Sam. 16.8.10.11.12. 13. But above all we should learne this of our Saviour Christ, In whom was found no guile in his mouth, who, when hee was reviled, reviled not againe; when he suffered, he threatned not, but committed himselfe to him, that judgeth righteously: 1. Pet. 2.23.

Fourthly, from the causes of it. Bitter speaking comes from a bitter roote of a cursed disposition in our natures: Heb 12.14.15. It proceeds sometimes from envie at the good of others, sometimes from malice and secret grudge, sometimes from guile and fraudulent purposes, sometimes from Hypocrisy also: For, hee that is much in judging other men,Note. is seldome without great store of hypocrisie in his heart. Well therefore is this sinne put last in the Catalogue, as that, which may be engendred of any of the former.

Fiftly, from the effects; Effects I say both of restraining it, and committing it. If we did restraine judging, reviling, backbiting, and all bitternesse, How happy would our lives be; How comfortable would our conversation bee? We should live long and see good daies: Psal. 34.12. Besides: it is a wonderfull praise of the gifts of God, and signe of a large measure of grace, to avoid evill speaking: He is a perfect man, that sinneth not in these customary sinnes of the tongue, James, 3.2. and it is alwaies, a mans Honour to cease from strife, Prov. 20 [...]2.

The effects of committing it are many and fowle: and that both to others, and to themselves.

First, to others, and so first it grives the spirit of God, by which we are sealed to the day of redemption For, a bitter spirit is a wonderfull crosse to that meeke spirit of Christ Jesus. Eph. 3.31. Secondly, it is a singular injury to men, at whom we cast our bitter words. For we trouble their peace and worke much disquietness: and besides, when men contend by evill words, it can hardly be avoided, but many will be desiled, yea many besides them selves as they are severably inclined to either party, Heb. 12.14.15. Thirdly, and it is certaine in Gods account, and in mens too, thou wert as good shoot arrowes at them, as bitter words, and runne them in with swords, or cut them with sharpe razors, as mangle their names and credits, with thy censures, or slanders, or reproaches.

Secondly, to them selves. They bring much hurt to them selves, that accustome them selves to ill language in any of these kindes. For, they make them selves guiltie of a world of wickednes. Iames 3.9. First, they wrong the law of God. For he that judgeth his brother, condemneth the Law: James. 4.9. Secondly, they transgresse against the law-giver, whose proper office is to judge the waies of all men. Iames 4.10. Thirdly, they discover also their owne folly and weaknes. For, it is a mans honour to cease from strife, but every foole will be medling: Prov. 20. [...]. Fourthly, they shame the profession of Religion. For, this is thanke worthy if a man suffer evill for well doing. 1. Pet. 2.19. But what a shame is it, when thou suffrest as a busie body in other mens matters: 1. Pet. 4.15. Fiftly, besides it is certaine, Evill words corrupt good manners: thou losest so much of thy honesty, and piety, as thou admittest of evill in thy tongue: 1. Cor. 15.33. And if you bite and devour one another, take heed you be not consumed one of another: Gal. 5.15. And if thou judge, thou shalt be judged. He that is given much to censuring, seldome or never scapes great censures himselfe: Matth. 7. Sixtly, Besides, also, these courses will encrease unto greater [Page]condemnation: God may be provoked to take thee in hand, and thou maiest be in danger to be plagued for it for ever in Hell, Iam. 3.1. Seventhly, and if this evill vice grow in thee, thou art fit to be cast out of the Communion of Saints: men are charged to avoid thee, and not to eate with thee▪ 1. Cor. 5.11. And though that censure bee not executed by the Church alwaies, yet God many times makes such persons so lothsome, that every body avoids them as much as they can. Eighthly, further, this very effect heere mentioned should perswade much with us. It is a sinne that greatly hindereth the profit of the word: bitter-tongued persons never grow much in religion. For, it is required, that we should receive the word with meckenesse, and lay aside all supers [...]uity of maliciousnes; such as this evill speaking in these kindes is, lam. 1.21. Lastly, as m [...]n love cursing, so it shall come unto them: and as they love not blessing, so it shall be far from them, Psal. 109.17.

The use should be both for Humiliation, and for Instruction.

First, for Humiliation. It may greatly abase many Christians that are extreamly guilty of this sinne. How hath this wickednesse prevailed in many places! The way of peace few men have knowne: there is almost no meekenesse, but lying and flattering, and censuring, and railing, and slandering, and reproach upon reproach, and back-biting every where: Yea, what are the families of the most, but as so many kennels of Curres, such snarling, and biting, and provoking one another? Husbands bitter to their Wives; Wives contentions like a continuall dropping; Masters threatning their Servants,and Servants answering againe and cursing their Masters. How are the lives of the most destitute of contentment, and their states of prosperitie, even by reason of this sinne?

But, let all that feare God, learne from henceforth to make more conscience of their words, and refraine their lips from evill.

Quest. But what should a man doe to keepe himselfe free from this vice, or that this fountaine of evill speaking may be dried up?

Rules against evill speaking. Ans. Hee that would restraine himselfe from being guiltie of back-biting, judging, reviling, or any kinde of evill speaking, must observe such rules as these.

First, He must learne to speake well to God, and of godlinesse: if wee did study that holy language of speaking to God by prayer, we would bee easily fitted for the governement of our tongues toward men: we speak ill to men, because we pray but ill to God.

Secondly, hee must lay this rule upon himselfe, and watch to the performance of it, he must studie to be quiet, and meddle with his owne businesse, and not meddle with the strife that belongs not to him; resolving, that hee will never suffer, as a busie bodie in other mens matters. 1. Thes. 4. 1. Pet. 4.15.

Thirdly, he must keepe a Catalogue of his owne faults continually in his minde: when wee are so apt to taske others, it is because we forget our owne wickednesse.

Fourthly, his words must be few: for, in a multitude of words there cannot want sinne, and usually this sinne is never absent.

Fiftly, he must not allow himselfe liberty to thinke evill. A suspitious person will speake evill.

Sixtly, he must pray to God to set a watch before the doores of his lips.

Seventhly, he must avoide vaine and provoking company. It may bee observed often, that when men get into idle companie (which perhaps they like not) the very complement of discoursing extracteth evill speaking to fill up the time; especially, he must avoide the company of censurers: for, their ill language, though at first disliked, is insensibly learned.

Eighthly, hee must especially strive to get meekenesse, and to bee soft, and [Page] shew his meeknesse to all men. Tit, 3.1.2.

Ninthly, if he have this way offended, then let him follow that counsell, Let his owne wordes grieve him, Psal. 56.5; that this, let him humble himselfe seriously for it before God by hearty repentance: this sinne is seldome mended, because it is seldome repented of.

Quest. But what should I doe to avoid evill speaking in others?

Ans. First, live honestly and without offence:What we should doe to avoid evill speaking in others. and then though men be never so crooked and perverse, yet either they will be silent, or in the day of Gods visitation they will glorifie God, Phil. 2.15. 1. Pet. 2. verse 13.

Secondly, if men will yet revile, learne of David and Christ, and the godly, to be patient, and not revile againe, but rather blesse them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12.

Thirdly, if men be still unreasonable and absurd, betake thy selfe to prayer: and then either God will turne their hearts, or quiet thine, Psal. 104.2.3.4.

Fourthly, thou must not give thy heart to all that men say; but be sometimes as a deafe man that heares not, and as a dumbe man in whose mouth are no words of reproofe, Eccles. 7.23.24. Psalm. 38.13.14.

Fiftly, if yet thou be pursued, then remember this comfort, The curse that is causelesse shall not come, Prov. 26.2. and though they curse, yet God wil blesse, Psal. 109.28. God will turne their cursing into a blessing, and he will curse them that curse thee, Numb. 24.9. and if thy reproaches be for the cause of religion and righteousnesse, blessed art thou that art accounted worthy to suffer for it: For, Great is thy reward in heaven, Mat. 5.11. Acts 5.41. thou hast cause to rejoice in such contumelies, 2. Cor. 12.10.

Hitherto of the catalogue of sinnes to be avoided. The manner here followes to be considered of: and that may be noted from the word Laying aside, and from the manner of the expressing the sinnes.

Out of all, there are briefly five things may be noted.5. Generall doctrines.

First, that by nature wee are all enclined to and clogged with these sinnes: for, that the word layed-aside imports. For, it shewes, that by nature they hang upon us. Tit. 3.3: which should teach us to watch our hearts against these sinnes, seeing they are so naturall to us; and to pursue the reformation of them with so much the more constancy and diligence, by how much it is the more hard to shake off what is naturall to us. Secondly, it should teach us to forbeare intemperate words and carriage toward others, in whom we discerne these sinnes so farre, as they are infirmities: but rather we should be soft, and shew all meeknesse to all men; considering, that we our selves also were infected with the same faults.

Secondly, that the naturall man is daily guilty of these sinnes, and useth them as if they were necessary to his well-being. He cannot be without them: he weares them as his garments, or betakes himself to them as to his weapons: hee thinkes he is adorned by them. This is imported by the metaphor: Hee thinkes, if he did not ease himselfe by hypocrisie, the service of God would destroy his contentment. If hee did not use guile, he should never thrive. If he did not use violent speeches, hee should bee despised: and so of the rest. This may serve to put a difference betwixt the wicked and the godly in the guiltinesse of these sinnes: for,Note. a godly man may by frailty be tainted with some of these; but then he doth not account them necessary, or place contentment in them, or daily fall into them; he dislikes them, and would faine be rid of them: whereas the wicked thinke their lives naked without them.

Thirdly, that true grace and respect of the word of God must put off and banish all these things. He that would have comfort in his conversion, or bring sound affections to the word, must take a course to mend these faults, Eph. 4. 22. Col. 3.8. This should be for great reproofe of such Christians as shame [Page] their profession of godlinesse by not shaking off these faults; and besides, greatly darken the comfort of their calling, by walking so carnally herein, 1. Cor. 3.1.2.3.

Fourthly, for the manner, how these sinnes are to bee avoided in speciall: Here are diverse things to be noted. The metaphor imports, that wee must lay these things aside, as the Porter layes aside his heavie burden; or as the Rebell layes aside his Armes and weapons; or as the weary Pilgrime laies aside his foule and troublesome long garments; or as the captive Maid, when shee was to bee married, laid aside the garments of her captivitie, Deut. 21.13. Now we thus lay them aside chiefly two wayes.

First, by confessing them, and mourning for them, Heb. 12.

Secondly, by renouncing and forsaking the practice of them: but then we must further note, that they must be so laid aside, as they be never taken up againe. Wee must not lay them aside as wee ordinarily doe our garments, to weare them againe the next day or the next weeke. Besides, it is here to bee observed, that these sinnes are not rooted out in a moment. A Christian is long laying them aside. He doth speake of the present endeavour: It must be an every-dayes worke, to judge our selves for them, and resist them, till the power of them be broken. Lastly, we may hence note, that wee should give over the practice, but not the remembrance of our former sinnes. For hee saith, laying-aside; not burying them, or renting to pieces, or the like phrase, which might import the utter forgetting of them. To remember our fau [...]tinesse in these things, will keepe us humble, and make us more innocent and free from them, and more compassionate over others.

Fiftly, note the extent in setting downe the sinnes to be avoided: whence observe two things.

1. First, that he saith all malice, all guile, and all evill speaking; to note, that a Christian should not beare with himselfe in the least measure of failing in any of these: For a little of this leaven will sowre the whole lumpe, and a small roote of any of these will growe up to a great deale of trouble and infection.

2. Secondly, In that hee saith Hypocrisies, and Envies in the plurall number, and so evill [...]peakings: To note, that we should search our hearts so, as not to tolerate in our selves any kind of these evils. It is not enough to be free from some kinds of Hypocrisy, but we must be free from all: and our sincerity shews it self [...] herein, that seeing we cannot bee wholly rid of hypocrisie, yet we will hate it, and strive against every part and kinde of it.

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Verse 2.

As new borne babes desire the sincere milke of the word, that ye may grow thereby.

Hitherto of the things to be avoided.

NOw followes the second thing, and that is, what we must doe, that we may profit by the word, namely that we must get tender and constant affections to the word, if we would ever grow by it in knowledge and grace: and this is set out metaphorically by the comparison of appetite and desire in new borne babes unto milke. The meaning is, that Christians, that would profit, must be like children in their affections to the word: they must love it, and long for it, and delight in it, and have their hearts set upon it, as affectionately, as children doe naturally thirst after the brest: This is a point of singular use, and such, as all of us ought to take notice of, to get our hearts rightly framed, and firmed herein. The disease of the most hearers lieth in the defect of this: and the happinesse of such, as doe thrive apace in godlinesse, is to be ascribed to this affectionate love of the word.

There be three things about these desires for matter of observation, must be distinctly noted: The first concernes the necessity of this desire: The second, the utility: And the third, the true nature of this holy desire.

For the first: It is evident from hence, that all that come to the word, It is indispensably required, that they come with appetite: men must bring affection, and desire after the word, if they would ever grow by it. If we would ever drinke freely of the water of life, we must be such as thirst after it. Revel. 21.6. If we would have God to feed with milk and wine, we must be such, as have a true thirst after it. Isaiah. 55.1. If we would not have all successe blasted in us, we must take heed of loathing the meanes, that is, despising prophecie: 1. Thes. 5.21.

For the second: It is likewise evident from hence, that though wee have many wants, and ignorances, and weaknesses, yet if we have affection to the word, we shall never be destitute of some happy successe in the vse of it. The former places assure Gods blessing and confirme it, that God will not be wanting to any, that hath this appetite: It is all that God stands upon. Every one that thirsteth may come, and buy and eate, annd drinke aboundantly: Isaiah. [...]5.1.2.3. Let us be carefull of the condition: to desire the word, as the child doth the milk; and God will not faile to give the successe, we shall grow by it.

Now for the third point. It is here to be carefully noted what kind of desire of the word is that, to which this promise is annexed: The true desire after the word hath chiefly foure distinct things in it.

First, Estimation of the word above all other outward things. When wee can account it a great blessednesse to be chosen of God to this priviledge to approach unto him in the courts of his house. Psal. 65.4. Psal. 119.127.128. When we can say with David, Oh how amiable are thy tabernacles, and think it better to be a doore-keeper in Gods house, then to dwel in the tents of wickednesse Psal. 84.1.10. When we esteem the directions and comforts of Gods word above Gold and silver: Psal. 119.127. and with Paul account all things but losse in comparison of the excellent knowledge of Christ, which may bee heere had. Philip 3.9.

Secondly, Longing and appetite after it, as true and certaine, as the very appetite of a child is to the brest: this is expressed by the similitudes of panting, thirsting, and watching after the word in divers Scriptures: and when this longing is more vehement, it is set out by the passion of fainting for it, and of the breaking of the soule for it: Psal. 42.1. & 84.2. & 119.20.40. & 131.

Thirdly, Satisfaction and contentment, when we speed well in the word: [Page] as the child is quieted, and sleepeth in the rest and vertue of the milk it hath received: David saith, his soule was satisfied as with marrow: Psal. 63.1.5. and is graunted of all the godly and chosen ones, Psa, 65.4. When it is sweet like hony to our taste, Psa. 119.103.

Fourthly, Constancy, and the renewing of affection. A childes appetite is renewed every day, though it seeme to be full for the present, and such is the true desire of the godly. It is not a desire for a fitt, but is renewed daily, as the appetite to our appointed food is, Iob. 23. He that hath this desire may bee found daily waiting at the gates of wisedome: Prov. 8.34.

Vs [...] 1. The vse of all may be chiefly threefold: For,

For tryall.First it may serve for tryall: we should every one examine our selves, whether we have this true desire after the word, or no. For, if we finde this, wee are sure to prosper: and if wee find it not, wee are nothing but starvelings in matter of godlinesse,

Question. But how may we know, whether we have this estimation, longing after, and constant affection to the word?

Answ. It may be known divers waies, especially if our affections be grown to any good ripenesse,How we may dis [...]e [...]ne our desire, and affection after the word. and tendernesse, in the measure of them: For it may be evidently discerned.

First, If we seeke the blessing of the word of God, as a chiefe happinesse, we would desire of him in his speciall mercie to give it unto us. Psa. 119.68, 132, 144, 155. and so by the constancy of prayer we may also discern the constancy of our appetite.

Secondly, if we can be diligent and content to take any paines, or be at any cost, that we may be provided of this food that perisheth not. Iohn 6.27.

Thirdly, if wee can hoord and hide up the word in our hearts, as worldly men would doe their treasures, Psal. 119.11. [...]oying in it as much, as in all riches, Psal. 119.14.162. especially, if we can batten and wax fat by the contentments of it; as carnall men doe, when they live at hearts ease. Psalme 119.70.

Fourthly, if it will still our crying, that is, if it will comfort us, and quiet our hearts in all distresses: Psal. 119.50, 143, 92. so as nothing shall offend us. verse 16 [...].

Fiftly, If we make haste and come willingly at the time of assembling: Psa. 110.3. But especially, if we make haste, and not delay in practising, what we learne thence: Psal. 119.60.

Sixtly, if wee be thankefull to God, and abound in the free will offrings of our mouthes for the good wee get by the word: Psal. 119. 7, 108.164, 171. Seaventhly, if we can be truely grieved, and say with David, Sorrow takes hold on us, because the wicked keepe not Gods law, 119.159.

Eighthly, If we delight to talke of Gods word, and to speake of his wondrous workes discovered in his word. Psal 119.27, 172, &c.

These things and the like are in them that have their affections tender, and striving in them: Now whereas many of Gods children may have true desire to the word,Note. and yet not find evidently some of these signes: therefore I will give other signes of true affection to the word, though there be not alwaies such delight in it, as they desire. The lesser 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.

Other signes of true desire.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 [Page] 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:Impediments to true desires: externall.

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 Hophn [...] 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 [Page] 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,

Inwa [...]d [...] wicked m [...]n.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.

[...] of affection in the godly.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 c [...]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 sid [...], 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 thoughts, and be yeelded to and delighted in, and that constantly they seeke the pleasure of contemplative wickednesse, and doe not resist it by praying against it, even vaine thoughts may dead the affections, and poison them, Psal. 119.113.

Fourthly, sometimes it is neglect of mortification: the s [...]ule will gather aboundance of humors, as well as the body:and therefore Christians should not goe too long, especially if they [...]eele a kind of fulnes to grow upon them, but take a purge, that is, seriously and secretly set time apart to humble themselves before God, purging out their most secretest corruptions with all hearty confession before God.

Fiftly, sometimes it is want of practice or want of an orderly disposing [Page] of their waies in godlinesse. If they rest onely in hearing, their affections cannot last long sincere: and, besides, the most Christians burden their own harts for very want of order, and that they goe not distinctly about the works of godlinesse, but rake together a great heape of doctrine which they know not what to doe withall. Psal. 50. ult.

Sixtly, sometimes againe it is occasioned by inordinate feeding: when Christians begin to affect novelties, and seeke to themselves a heape of teachers, they scape not long without fulnesse, and the fits of l [...]athing. 2. Tim. 4.3.

Seaventhly, sometimes very idlenesse is the hindrance. The want of a particular calling to imploy themselves in the sixe dayes, breeds a generall kinde of wearinesse and satiety; which extends the heart of it, not only to the times of private dutyes in the working dayes, but to the very Sabbath also. They cannot worke at Gods worke with any great delight, that had no more minde to their owne worke.

Eighthly, sometimes it is neglect of preparation and praier, before we come to the word.

Ninthly, sometimes it is a violent kinde of ignorance and unbeliefe, when a Christian knowes not this right to the word, and will not be perswaded of the fatherly love and presence of God in his ordinance. If Preachers must say, I have beleeved, therefore I will speake: so must Hearers say, I have beleeved, therefore I will heare. They should know, that they are welcome to Christ, and may eate and drinke Cant. 5.1. And that their heritage lieth in the word. Psal. 119.

Tenthly, sometimes it is a very disease in the body; as, melancholy, or some other: which doth so oppresse the heart, that it doth not take delight in any thing. But of this more in the next Use.

Lastly, any of the sinnes mentioned in the former verse, will hinder affection: Malice, Hypocrisie, or Envy, or any of the rest.

Vse 3. The third use may be for instruction, to teach us to strive for affection to the word, and to provide to order our selves, so as we be not wanting in the direction of the Apostle: and so two sorts are to be taught, that is, such as want appetite; and such as have it, that they may keepe it aright.

Quest. What must such doe as finde either want of appetite, or decay of it?

Ans. Such as would get sound affections to the word, must doe sixe things.

First, they must refrain their feete from every evill way. It is impossible to get sound affections, without sound reformation of life, Psalm. 119.Meanes to get true desires [...]o the word

Secondly, they must pray for it: they must beseech the Lord to quicken them, Psal. 119.37. and to inlarge their hearts, verse 32. especially to give them understanding, verse 34. and to open their eyes to see the wonderfull things of his law. verse 18.

Thirdly, they must chuse an effectuall Ministery to live under it, such as is executed with power and demonstration to the conscience, 2. Cor. 4.2.

Fourthly, they must remember the Lords day: and that they doe, when they empty their heads and hearts of all cares of life which might choak the word; diligently doing their owne works on the sixe daies, and finishing them, that they may be free for the Lords work on the Lords day. The cares of life choake the word, Matthew 13.

Fiftly, they must converse much, if it be possible, with affectionate Christians. For, as yron sharpneth yron: so doth the exemplary affection of the tender-hearted whet on the dull spirits of others.

[Page]Sixtly, they must purge often: they must be frequent in the duties of humiliation, by solemne fasting, and prayer, and sound confession; striving, when they feele fulnesse to grow upon them, to disturden their hearts, and to quicken their spirits more forcibly to the love of Gods name and word.

Quest. But what must such doe as have gotten some affections to the word, that they neither lose them, not be unprofitable in them?

Ans. They must looke to diverse things.

Rules for the preserving of good desires. First, they must hate vaine thoughts, take heed of those secret vanities of imagination, and that delightfull contemplation of evill in the minde, Psalm. 119. 113.

Secondly, they must trie all things, and keepe that which is good; they must heare with judgement, and make speciall account of such parcels of doctrine as doe most fit their particular needes; labouring by all meanes, that such truths run not out, 1. Thess. 5.21.

Thirdly, they must take heed of itching eares. For, where mens desires are still carried after new men, they are in great danger of fulnesse, or of declining; and, which is worse, of being carried about with diverse doctrines, and at length to be a prey to deceitfull mockers.

Fourthly, they must preserve by all meanes the feare and trembling at Gods presence, and humiliation of minde. For, so long as we can dread the presence of God in his ordinances, we are in no danger of losing our love to the word, Psalm. 119.120.

Lastly, in Esay 55.1, 2, 3. wee may note diverse things that God requires in such as have the same thirst.

1. They must come to meanes.

2. They must buy and bargaine with God by prayer and vowes.

3. They must eat, that is, they must apply it to themselves.

4. They must be instructed against merit in themselves, and bring faith to beleeve success, though they deserve it not▪ they must buy without mony.

5. They must hearken diligently.

6. They must eate that which is good: that is, they must apply effectually that doctrine they feele to have life in it.

7. Their soules must delight in fatnesse: that is, they must be specially thankfull and cheerefull, when God doth enlive his promises, and sweeten his words to their tastes.

8. They must, after all this, incline their ear, and come to God: they must make conscience to strive against dulnesse and distractions, and seeke God in his word still, or else their affections may decay: and then if they doe this, they shall live and enjoy the sure mercie [...] of David by a perpetuall covenant.

Rules for such as be afflicted with melancholy. Quest. But what shall such godly persons as are afflicted with melancholy doe in this case of affections?

Ans. They must attend these things.

First, they must be perswaded to see the disease in the body which extends the oppression of it to the very affections.

Secondly, they must remember times that are past, 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 [Page] 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,The Motives. 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 affectionat [...] 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 in [...]i [...]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. 5 [...].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 [Page] necessity out of the cradle of Religion.The causes why the most are but babes in 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. [...].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 f [...]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 Christians thrive not: and who also is it whose case some one of these seaven is not? Let us every one examine our selves: for a thousand to one we are kept back by some one of these.Note. It were singular wisdome to note which it is, and to strive to amend that we may not be such starvelings in godlinesse still.

The point then is cleare, that most Christians are but as new borne babes. Now what use should we make of it.

First, It may serve to humble many of us, that have had time enough, and abundance of meane [...] and helps to have beene like teachers, and yet have even now need to be taught the principles again. To us belongs justly that reproofe in the fift to the Hebrewes. 13.

[Page]Secondly, many d [...]ties must be vrged upon us, if we grant our selves to be but as new borne babes. For,

1. We must therefore be teachable and tractable, obeying them that have the oversight of us, bearing their words of admonition, and loving them with a singular love.Speciall duties of such as be but new borne babes.

2. We must therefore be the more willing to beare the chastizements of God, that father of our spirits. For if we have had the fathers of our flesh, which in our young yeares have corrected and that often for our profit, to subdue the faults in us, which that age did breed, and sometimes, when they corrected for their owne pleasures, more than for our profit: How much more should we subject our selves to the corrections of God, that finde in us, being but babes, so much perversenesse, so much negligence, such head strong passions, such frequent disohebience: and the rather, because he never corrects us for his pleasure only, but for our profit, that he might make us more holy and more fruitfull, and more meeke, as the Apostle shewes, Hebrewes 12.

3. We must therefore sticke more affectionately, and constantly to the word, and suffer our soules to be daily fedde with this sincere milk of the word; without which it is no more possible for us to grow in grace then a weake child can doe in nature without milk and food.

4. Yea the consideration of our estate, that we are but children, should beget in us a desire to expresse those praises spiritually, which that infant estate in nature doth resemble. For,

1. Children in nature are without malice,Speciall praises in children by nature to be expressed by us. they may fall out one with another, but they carry no malice, they are quickly friends againe: so should we much more. 1. Cor. 14.20.

2. Children live without care, they are never troubled for what they shall eate, or what they shall put on for the time to come: so should wee doe, as our Saviour Christ shewes. Matth. 6.

3. Children are not lifted up with pride for the great things they are borne unto; nor doth the childe of a Prince scorne the fellowship of the childe of a begger, but can play with him, and make himselfe equall to him: so should it be with us, we should bee void of great thoughts of heart, and not be lifted up in our selves, or despise others; but make our selves equall to them of the lower sort, especially seeing there is no difference in our birth. They are borne againe by the same immortall seed that we are, which our Saviour Christ is peremptory in. Matth. 18.3.

Thus much of the third point.

4. A fourth thing may be here noted, and that concernes the priviledge of weake Christians, viz. that they are esteemed of God, and not deprived of his favour and care for them because they are weake.

1. Parents love their little children, as well as their elder children:Priviledges of weake Christians. so doth God.

2. Parents provide meanes to bring up their little children, so doth God: they shall have sincere milk to make them grow.

3. Parents provide such as shall tend their children, and litt [...]e ones: so doth God, he hath committed them to the charge of Christ, so as the least grace in them shall be preserved, though it were but like a bruised reede, or the smoaking weeke of a candle. Matth. 11.

4. Parents beare with the naturall weaknesse of their children, without lessning their fondnesse to them: so doth God with infinite indulgence. Psalme 103.

5. Parents will not endure it to let them be wronged, or hurt, and much more wo shall be unto them, that offend one of Gods little ones, Mat. 18.

[Page]6. Parents provide portions and inheritances for their little children: so doth God acknowledge them for his heires, yea heires with Christ his eldest sonne. Rom. 8. 17.

A fift point that may be noted from hence, is, that only converted christians can desire the sincere milke of the word with true affection: wicked men can no more affectionately desire the word, than a dead childe or no child can doe the breast.

Quest. But, have wicked men no desire after the word?

How far wicked men may desire after the word. Answ. They may have: but onely it is for the most part in two cases. First, when they desire to hear the word onely for mens wits or eloquence, or the like carnall ends: and so they desire not the sincere milk of the word. Secondly, in the case of a temporary faith; where the delight and desire after the word is not constant, like the appetite of a child to the breast: for, they will fall away in the time of temptation; and all their desires prove but as the morning dew.

Desire the sincere milke of the word.]

Hitherto of the first reason taken from the consideration of their present estate, and neede of the word. The second reason is taken from the consideration of the nature of the word which they should desire. It is sincere, pure: there is no deceit, no mixture in it. And it is milk: it is wonderfull apt for nourishment.

There are two things then here said of the word in praise of it: First, that it is milk; secondly, that it is sincere.

Milk.] This is a metaphor. Sometimes by milk is meant a man that is godly cast into affliction; by which, God straines all the moats of corruption from him, while his heart is poured out like milk with griefe and feare. Thus Iob saith of himselfe, God had strained him out like milk, Iob 10. ve [...]. 10. Sometimes by milk is meant the rudiments of religion, the principles, and grounds of Catechisme: and so it differeth from strong meat: so it is taken, Heb. 5.12. 1. Cor. 3.2. Sometimes it signifieth the word of God in generall, which is given to the Church for nourishment of their soules to eternall life: and so it is taken here; as, in Esay 55.1. the word is called both milk, and wine, and water; and, in other places, hony. It is hony, for the sweetnesse of it. It is wine, for the power it hath, to revive and refresh the spirit of man, and make his heart glad. It is water, for cooling and quenching of his spirituall thirst: and it is milk for nourishment. It doth more for nursing up mans soule, than the milke of the breast can for the bodies of infants.

The consideration whereof should work in us the desire to which the Apostle here exhorteth: and withall we should bring with us faith to beleeve, that God [...] word shall turne to our nourishment. Shall we trust nature for the goodnesse of milk? and shall we not trust God for the efficacy of his word, when he tels us it will nourish like milk? And the rather should wee make our recourse with gladnesse to the word, because it is so cheap a food: we may buy this milke without money: that is, without merits: only, if we will heare▪ our soules shall live. Esay 55.2.4; yea, let us for ever be thankfull to God for his word, in this respect. Was it so great a blessing, that God brought the Israelites to a land that flowed with milk and hony, for their bodies? for the greatnesse of which blessing, God doth so often put them in minde of it:Note. How great then is the marvellous goodnesse of God, that hath made us to live in these times of the Gospell, when the Land flowes with this spirituall milk and hony! Let us labour to be thankfull, and bring forth fruits worthy the bounty of God; left the Lord send the men of the East to dwell in these palaces, and to eat our milk, and wee [Page] be cast out, as it was said in the Letter, Ezech. 25.4.

Oh that we could see our happinesse in these daies of salvation! this is that milke of the Gentiles prophecied of, which wee enjoy, and sucke now from the breasts of Kings, living under Christian Magistrates that command the preaching of this sincere word of God, Esay 60.16.

Sincere.] The word may besaid to be sincere in two respects. First, in it selfe: secondly, in effect: in it selfe it is sincere, because it is without error, without sinne, and there is no deceit in it at all. Prov. 8.7.8. Psalm 19.8.9. And because it hath no composition in it, but is the very pure word of God, as it came from God himselfe at first: there is not a word in it, but it was written by men inspired immediately by the holy Ghost, 2. Pet. 1. ult. And as it is in it selfe, so it is by effect. It makes men sincere, It makes crooked things straight. It purgeth out hypocrisie and all leaven out of the minds and hearts of men; it both teacheth and worketh in the godly a spirit without guile, Psalm 19.8.9.

The Use may be both for instruction and reproofe. For instruction both to the people and to Ministers.

To the people: and so men should here learne,

First, to love the word, and long after it for this very reason, because it is so pure and sincere, so void of harme or danger: so did David, Psalme 119.146.

Secondly, when we finde our natures crooked and corrupt, and deceitfull, and tending to hypocrisie, we should bring our hearts to the word to be mended. For, this you see is a property of the word, it will make men sincere, Psal. 19. 8 9. and 119. Iohn 17. 20. and as any men have more betaken themselves to the word, the more sincere, they have alwayes growne.

Thirdly, to receive the word with full assurance: we may trust upon it: it cannot deceive us: what we finde for comfort or directions in Scripture, we may build upon it. Never man was disappointed of his expectation, that trusted upon the word of God: but in God they have ever praised his word, 2. Pet. 1.20. Psal. 56.10. and 10.1.

Fourthly, as the Ministry of Gods servants doth more declare the sincerity of the word, so we should bee more in love with it: wee should like praier, preaching; I meane, not witlesse and unlearned preaching, but such preaching as maketh demonstration to the conscience, out of the pure word of God, in things that concerne the good of the soules of men, and the glory of God: the word doth ever profit men most, when it is most sincere, that men onely speake the words of God.

Fiftly, to stick to the word of God, without going to the right hand or the left: there can be no sinne but what is condemned in the word: nor can there be duty not commanded therein: nor can there be matter of faith not propounded therein. Oh how happy were we if we could stick to the old foundation, even the sincere word of God, and not adde nor diminish▪ the hatefulnesse of departing from the word on the left hand, is in most places discovered. But Oh the deceitfulnesse of mens hearts; and the wretched pronenesse of men to sinne, by finding out many inventions! Men runne out, and that very fast on the right hand: we have new opinions and strange fancies coyned every day. Little doe the better sort of people (many of them) think of traditions on the right hand: their faith is led into bondage, when they can yeeld no better reason, than it is such a mans judgement, or else he thinketh so himselfe: or the reasons brought are urged without any demonstration from the word of God, and Scripture. Happy,Note. above the most Churches under heaven, were this nation, if this point were understood [Page] and carefully observed, if we could sticke to our first grounds in parting from the Church of Rome; viz. to admit no opinions, nor charge our conscience with more obligations, but out of the word of God.

Ministers also may learne from hence, what and how to preach: that is the best preaching which is eminent for two things: First, that tends to beget sincerity, clearnesse of judgement, distinct evidence of assurance, and strict holinesse of life in the hearers; Secondly, that shines in the native lustre of the word, in it selfe without mixture, when men know no matter, no stile, no wisdome comparable to that which may be had in the word.

This also may serve for reproofe.

First, of such Ministers as preach not sincerely: and such are they that preach for corrupt ends, though they preach true doctrine, Phil. 1. 17. and they that preach obscurely and carelesly, and strive not to set out the glory of the truths they propound; and they that are like lewd Vintners, which mixe the word with the errour of their owne braines, or with the tradition [...] of men, or with a manifest strife to bring in mans wisedome to Gods word; more desiring to shew their owne wits and learning, than the glory of the scriptures. 2. Cor. 4. 2. and 1. Cor. 1. 17. and 2.4.5.13.

2. Of the people, for that great wan [...] of appetite to Gods pure word, and the plaine preaching of it.

Thus of the second reason: the third is taken from the effect, and the profit, which will follow: viz. they shall grow thereby.

That ye may grow thereby.]

This point of the growth of a Christian is of singular use, and meet to be fully and particularly opened: and therefore I will observe five things concerning it more especially.

First, that we ought to grow in grace.

Secondly, in what things we should labour to grow and abound.

Thirdly, what are the rules to be observed, that we might grow.

Fourthly, the signes of growth.

Fiftly, the uses of the whole.

First, for the first: Christians are bound not onely to get grace, but they must labour to encrease in the gifts they have received: it is not enough to begin the worke of God, but we must labour to abound in it, and increase in well doing, we must goe on, and finish the measure of the worke required of us: these places evidently prove, that God looks for growth at our hands. 2.Pet. 3.18.1. Cor. 15.58.1. Thessa. 4.1.Prov. 4.18.1. Cor. 14.12.

Secondly, for the second: before I number particulars, I might tell you of divers kindes of growth,Divers kindes of growth. or increase in the kingdome of Christ. Christ himselfe is said to increase, Ioh. 3.10. The word is said to grow, Act. 6. and in other places: and Christians are said to grow: and so either first joyntly in the mysticall body, Ephes. 4. 16. Col. 2. 19. or secondly, severally every one by himselfe. Christ was said to increase not onely in stature and the declaration of his gifts, Luke 2. 40:but also in the glory of his kingdome, and the advancing of his dominion amongst men. The word grew, when the number▪ of faithful labourers was increased, and when the light of the truth was more glorified, & received by the people. Christians are said to grow chiefly in two respects. First, in the number of beleevers, when there are daily added to the church: Secondly, in the power and practice of their gifts, and this last is here intended: the word rendred Thereby, might be read either in him: or in it, or, as it is, thereby. In him, that is in Christ: In it, that is in the word: or thereby, that is by the word. this last is intended here in all probability: Now then to the point; there are certaine things wherein a Christian should strive to grow: it is true wee should grow in [Page] every good gift and worke, but if we marke the Scriptures, these things in particular are especially to be laboured after as being things that doe wonderfully honour God, and credit the Gospell, and bring a singular increase of happines to a Christian mans life, and it is wonderfull profitable to keep a Catalogue of these particulars still before us, that wee may every day bee put in mind of what we should especially labour after.

These are the things then we should distinctly labour to grow in.

First, we should labour to grow in wisdome:In what graces christians ought especially to grow. Gods people should appeare to be a wise people above all the people of the earth. Christ grew in wisedome: Luke 2.40. Now wisedome hath two things in it. First, knowledge: and secondly, discretion. In both these we should grow: For knowledge, the word of God should dwell plentiously in us. Col. 3. 16. and we should encrease in the knowledge of God, Col. 1.10. and for discretion, we should abound in knowledge; yea and saith the Apostle in all judgement too. Phili. 1.10.

Secondly, we should grow in faith: that, which is lacking to our faith, must be made up: 1. Thess. 3.10. and we should still bee praying with the Apostles, Lord increase our faith, Luke 17.5. 2. Thess. 1.11. Now there bee two things distinctly, which we should grow in about faith: viz First, assurance; and secondly, the exercise of it. For assurance, we should he [...]eunto give all diligence, that we might get the full assurance of faith and hope to the end: we should never be quiet till it bee established, and rooted, and soundly grounded in our particular assurance of Gods favour in Jesus Christ, and our owne eternall salvation: Heb. 6.11. Col. 2.6, 7. And for the exercise of faith: we should strive to learne every day to live by faith: in all the occasions of our life; spending the remainder of our lives in the faith of the Sonne of God, holding fast our confidence, and not withdrawing our selves. Heb. 10. Gal. 2.20. yea we should strive to be examples one to another in our faith in God. 1. Tim. 4.12.

Thirdly, we should abound in love one to another, and towards all men: this the Apostle praies earnestly for,Philip. 1.10. 1. Thes. 3.12. Philip. 2.13. and this we should shew by all diligence, in preserving peace and unity amongst our selves: so as there should bee but one heart and mind amongst us; to this end bearing, and forbearing,Ephes 4 3.4. and supporting one another, wee should grow also in the tendernesse and heartinesse of our affections one after another, longing one for another, and delighting one in another, yea our love should grow even in seeking to enlarge our acquaintance with such as feare God, but especially in the labour of our love to doe good to such as feare God should we grow, &c.

Fourthly, we should grow in mercy, and that both in the bowels of pitty, and in the abundance of the fruits of mercy, Col. 3.12.2.Cor. 8.2. 7. and 9.11. Iames 3.18.

Fiftly, we should grow in patience, and meeknesse, and lowlinesse of mind. Patience should have his perfect work and it wonderfully would become us, if we could increase in the image of Jesus Christ for meeknesse and lowlinesse: to be free from passions and pride, oh, how it would adorne us! It is that one grace Christ so much urgeth upon us, and was most eminent in himselfe, Matth. 11.29. Iames 1.4.

Sixtly, We should grow in praier, and the gifts that concerne our communion with God, we should labour to be mighty and powerfull in praier, able to wrastle with God himselfe, and overcome him, as Iacob did: and to this end we should pray alwaies, and learne to pray all manner of praiers in all things, making our requests knowne to God with supplication, especially we should strive to abound in thanksgiving to God, in all things [Page] giving thanks: this is the greatest honor we can doe to God. 1. Thessa. 5.18.19. Philip. 4.7. Psal. 50.23. Col. 1.11. Ephes. 6.18.2.Cor. 4.15.

Seventhly, we should grow in the contempt of the world, and the lesser estimation of the things of this life, we should strive more and more to expresse a mortified conversation,using the world, as if we used it not, setting out affections on the things that are above, and having our conversation in heaven, confessing our selves to be strangers and pilgrims, and with all eagernesse embracing the praises of a better life, Hebrews 11.13. Philip. 3.20. in nothing being carefull. Philip. 4.6. hastning to the comming of Jesus Christ. 2. Pet. 3.11.

Eighthly, We should exceedingly strive to grow in the holy, and reverent use of Gods ordinances, striving to come with more feare, and sense of the glorious presence of God. This is a wonderfull hard lesson, and little heeded of the most. Oh that we could get it, to serve the Lord with feare, and to rejoice, but yet with trembling! Oh blessed is the man, that can feare alwaies, and worke out his salvation with feare and trembling.

Ninthly, there is another gift we should grow in, and it is marvelously necessary, and comely, and yet extreamely neglected, and that is utterance, of which the Apostle makes mention in his short Catalogue. 2. Cor. 8.7. Utterance (I say) to be able to speake one to another with profit and power in [...]he thing [...] of the kingdome of God. This is an admirable grace: and such as attaine it and grow in it, how precious are they amongst the Saints!

Tenthly, in that, 2. Cor. 8.7. You may see two other things wee should increase in. The one is, in all diligence: we should more and more every day cast about, how we might take more paines to doe good, and bee more profitable to others: and for our owne soules, wee should increase our paines.

Eleventhly, the other grace we should grow in, there mentioned, is the love to our teachers: as God abounds towards us in the profit of their pain [...], so wee should grow in affection to them, till wee get that singular love of them, which the Apostle speaketh of. 1. Thes. 5.

Twelfthly now there is one thing more, which being added, would make us wonderful compleat Christians, glorious shining lights in the world, that hold forth the life and power of the word, in the midst of crooked and perverse multitudes of men; and that is contentation: Oh the gaine of godlinesse if we were setled and contented with that we have, and could learne of the Apostle in all estates to be content! To have the skill to want, and to abound, and yet by Christ to doe all things: this would finish the glory of the whole frame of godlinesse, and be like a crowne to all other gifts and graces. 1. Tim. 6.6.7. Philip. 4.11.12.18.

Rules to helpe our growth. Now for the third point, namely, the rules to be observed, that we may grow. They may be referred to these heads:

First, we must be diligent and conversant in searching the writings of the Prophets and Apostles, in the [...]ame of Jesus Christ, as the chiefe cornerstone, and then the promise is, that our hearts shall be so sweetned, and seasoned with these divine knowledges, that God himselfe shall bee with us, and dwell in our hearts as a holy temple, and we grow more and more in acquaintance with God, Eph. 2.20.21.

Secondly, we must bring so much sincerity to the grace of Christ, and the use of the meanes, as to resolve to seeke growth in all things, as well as one, setting our hearts wholy upon the kingdome of God; we must not goe about godlinesse with a divided heart, wee must grow up in all things, or else in none: wee shall not prosper, if wee bee false-hearted in any part of Gods service, Eph. 2.15.

[Page]Thirdly, we must in all things depend upon God, and seeke to him by daily prayers for a blessing upon our desires, and the meanes, and our endevours. For else Paul may plant, and Apollo may water, but it is God that must give the increase, 1. Cor. 3.6.

Fourthly, we must be carefull to imploy the gifts we have, and to practice, as fast as we heare. For to him, that hath for use, shall be given: but from him, that hath gifts, and will not use them, shall be taken away that which he hath, Matth. 13.11.

Fiftly, we must get an humble heart, and preserve in us the sense of our owne vilenesse, and a lowly minde, and conceit of our selves, accusing our every-daies evill waies before the Lord. For Gods promise is to giue more grace to the humble. Iames 4.7.

Sixtly, it is a great occasion of increase, when a man doth Gods worke, with as much cheerfulnesse as he can. God loveth a cheereful giver, and will make all grace abound to them, that strive to live to be his servants. 2. Cor. 9.7.8.

Seaventhly, You must pray, that your masters, or if you will, Ministers may have their hearts enlarged, and made fat, and that they may come unto you and convert you with aboundance of the blessings of the Gospell. For if there be famine, or scarcity, and barrennesse in Gods House, you will not thrive well at home, Rom. 15. 29.

Eighthly, we must take heed of all such things as hinder our growth, as namely:

1. Hypocrisie,Impediments of growth. when men advance a profession of Religion onely for carnall ends, and seeke more the praise of men then of God. These mens hearts will be fearfully blasted,

2. Errors in opinion of strange doctrines. 2. Pet. 3.17.18. Hebrewes 13. &c.

3. Spirituall pride. 2. Cor. 12.6.7. For God gives grace to the humble. Iames 4.7.

4. Headstrong affections, as the passions of anger, or the like: these pull men backe, and hinder the growth marvelously. 1. Cor. 3.2.3. Eph. 4.30.31.

5. Living in places, where we have not powerfull meanes for our soules, Eph. 4.13. For where vision failes, they perish, must needs saint, and bee starved in the famine of the word.

6. Discord with such as feare God. For if we grow, we must grow up in love, holding communion with the body of Christ, Eph. 4.15.16.

7. Domesticall unquietnesse, and disorder: for that will hinder not onely prayer, 1. Pet. 3.7. but all other parts of piety.

8 Worldlinesse. This was the sinne did undoe Demas.

9. Sinister judgement of our owne practises in godlinesse when wee are either just overmuch, that is, thinke too highly of what we doe; or wicked over-much, that is, thinke too vilely of the grace of God in us, or the good we doe: both these hinder Christians extreamely.

10. The love of any particular sinne. For if once wee dally with any corruption, grace is dulled, and the spirit of grace grieved and vexed in us.

Now for the fourth point: we may know whether we grow or no, by diverse signes.

First, i [...] we be planted neere the rivers of water,Signes of growth. if the Lord make us happy in living in such places where the meanes of grace abound, and the ordinances of God flourish in their life and power, Psal. 1.3. Eph. 4.13. Else if a good tree be planted in a dry heath far from water or raine, no marvell if it grow not. And when the Lord doth make the meanes plentifull, hee doth [Page] usually make his grace plentifull in so many as are ordained to life.

Secondly, and especially if wee be conscionable in the use of the meanes: if we measure to God in sincerity, in hearing, praying, reading, and receiving the Sacraments, &c. there may bee no doubt, but God will measure to us in the plenty of his blessings: if we sucke the milke of the word with desire, we shall grow. We need no more doubt whether our soules grow in grace if we can bring constant affections to the meanes, than wee would whether the bodies of our children would grow, if they have good nurses, and doe sucke the breasts well.

Thirdly, grace growes in us, as humility doth grow: God will give more grace to the humble, Iam. 4.8. And looke how wee thrive and continue in true humility, so wee thrive in grace: and contrariwise, as pride and conceitednesse growes in us, so doth true grace wither. And the like may be said of meeknesse, which is a grace that orders the affections, as humility doth the minde.

Fourthly, wee may try our growth by our love to the godly, the members of the mysticall body: for the body of Christ increaseth in the edification of it selfe through love. 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.

Vnprofitablenesse of life aggravated in many respects.

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 [Page] 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,Apostasie is twofold. 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,Encouragement for weake Ch [...]istians. but grew in grace by degrees.

2. Though thy gifts be small, and grow in thee like a graine of mustardseed: 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 [Page] 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. [...].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

Wherein Gods graciousnesse is [...]cene.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, th [...] 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. [...]2. and thus he is said to be marvelous kind in hearing praier: Psal. 31.21, 22. and 34.4. 6, [...]5.

Sixtly, that he [...] not upon respect of persons, and thus he regards the [Page] 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,What we must doe to taste the goodnesse of God. 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. Ca [...]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 S [...]n [...]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 [Page] 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.

Doct. 2.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.Note. For we are never fitter to taste of Gods grace, then when we are dejected in the true feeling o [...] our owne unworthiness. God will give grace to the humble. And further, wee must get an appetite or affection to the word. For the full stomacke loatheth an hony-combe, but to the hungry soule every little thing is sweet. Proverbs 27.7. and lastly, we must take heed, that wee marre not our tastes before we come, as they doe, that have sweetned their mouthes with wickedness, and spoyled their rellish with the pleasures of beloved sinnes, Iob 20.12. Such as live in the delight of secret corruptions, even th [...]y that account stoln waters sweet, may be the guests of Hell, but Gods guests they are not: onely they that overcome eate of the hidden Manna. Rev. 2.

Secondly, when we have found hony, let us eate it. Prov. 20.13. That is, if the Lord be gracious unto us in his word, let us with all care receive it into our hearts, and with all affection make use of it. Lose not thy precious oportunitie.

Thirdly, it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes. For at this feast God wipes away all teares from our eyes, Esay 35.6, 8.

Fourthly, the sweetnes of the word when we feele it, should satisfie us, yea satisfie us abundantly. Wee should give so much glory to Gods goodnesse, as to make it the abundant satisfaction of our hearts, Psal. 36.6.

Fiftly, Yea further: we should labour to shew this sweet savour of the word in our conversations, by mercy to the distressed, by gracious communication, by our contentation, and by all well-doing, that the perfume of Gods grace in us may allure and affect others, that the very places where wee come may savour of our goodnesse even after wee are gone.

Sixtly, we should bee alwaies praising of God for the good things of his Sanctuary, acknowledging all to come from his free grace without our deserts, Psal. 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, O Lord, how excellent is thy goodnesse! Psal. 36.9.

Seventhly, wee should pray God to continue his goodnesse to them, that know him, and to vouchsafe us the favour to dwell for ever in his house, Psalm 36.11.

Eighthly, and constantly the experience hereof should set us a longing: our soules should long for the courts of Gods house, and our hearts cry for the daily bread in Sion, and we should constantly walke from strength to strength, till we appear [...] before God in Sion, Psalm 84; and the rather, because, besides the sweetnesse, there is a plentifull reward in keeping [Page] Gods word, Psalm 19.20.

Secondly, from hence we may be informed in two especiall things.

1. Concerning the happinesse of the godly in this life, notwithstanding all their afflictions and sorrowes. Thou seest their distresses: but thou seest not their comforts. The stranger doth not meddle with their joyes. Oh how great is the goodnesse of God, in giving his people to drink out of the rivers of the pleasures in his house, when he makes their eies to see the light in his light! Psal. 36.8, 9. Psal. 65.4.

2. Concerning the office of Gods Ministers. They are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it: and the Scriptures are the sweet-waters. Or, the Church is the mortar: preaching, the pestle: and the promises of God in Christ are the sweet spices; which, being beaten, yeeld a heavenly and supernaturall smell in the soules of the godly hearers, 2 Cor. 2.14, 15. But, then, Ministers must take heed they corrupt not Gods VVord; and see to it, that their preaching be in sincerity, and as of God, and in the sight of God in Christ, and with demonstration of the truth to mens consciences, 2 Cor. 2.17; else, any Preacher will not serve the turne. And in both these respects, Ministers have reason to cry out with the Apostle, Oh! who is sufficient for these things? If every Sermon must leave so sweet a savour behind it in the hearts of the hearers, and in the nostrils of God too, who can bee (without the speciall assistance of God) fit for these things?

Lastly, this may serve for singular reproofe and terror to the wicked, and that in divers respects. First, for such as are mockers, and call sweet sowre, that is, speake evill of the good word of God: Secondly for the miserable neglect of that they should account the life of their life. Alas▪ whither shall we goe? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, to dwell in the parched places of the wildernesse: and this Ministery is the more dangerous in such or to such as are daily invited, and have all things ready made, and yet will not inwardly obey Gods calling, nor profit by the meanes, but find excuses to shift off the invitation of God. How justly may that curse be inflicted upon them, these men shall never taste of my supper? Luke 14.17. &c. 24.

Thus much of the second doctrine.

Doct. 3. The third doctrine out of these words may be this, that such as find a true taste of the sweetness of God in his VVord, may conceive hopefully, that their soules doe and shall prosper and growe. There is no doubt to be made of our growth, if once we come to feele the sweetnesse of the VVord. For the clearer understanding of this doctrine, I must answer two questions.

Quest. First, what this true taste is.

Secondly, whether this taste may not be in wicked men.

Answ. For the first. A true taste of the sweetnesse of the VVord, and Gods graciousnesse in it, may bee knowne both by the cause, and by the effects. The cause of this taste is faith: for, by faith onely doth the soule taste.A true taste is scene by the cause and effects of it. Or that thing that raiseth so sweet a rellish in our hearts, is, a perswasion in particular of the graciousnesse of God to us, even of that graciousnes which the VVord doth discover. The effects of this taste are three. For, first, it revives the heart, and raiseth it from the dead, and frames it to bee a new creature; working an unsained change in the heart of man from the world and sinne, to the care of Gods glory, and salvation of their owne soules: and thus it is called A savour of life unto life, 2 Cor. 2.15. Secondly, it sesleth in the heart an estimation of the VVord and spirituall things, and the assurance [Page] of Gods favour of all earthly things in the world, Phil. 3.9. Psal. 84.10. Thirdly, this taste workes a heavenly kind of contentment in the heart: so as the godly, when they have found this, are abundantly satisfied, they have enough, Psal. 36.10. and 95.4.

For the second question concerning wicked men, and their rellishing of the sweetnesse of the VVord, I say two things. First, that the most wicked men are without spirituall senses, and finde no more taste in God or his VVord, than in the VVhite of an egge: they savour not the things of the Spirit, Rom. 8. 1 Cor. 2.13. Of this afterwards. But yet it may not be denied, but that some wicked men may goe so farre, as to taste of the good VVord of God, and of the powers of the life to come, and of heavenly gifts, as the Apostle granteth, Heb. 6.5, 6.

Quest. Now there-hence ariseth a great question: what should bee the difference betweene this taste in wicked men, and the true taste in godly men?

Answ. For answer hereunto, divers differences may be given.

Wherein the taste of wicked men and the godly differ.First, in the things tasted there is a difference. For, wicked men may have common graces, yea, and miraculous gifts too, by imposition of hands, (and these are a great taste given them of the glory of Gods Kingdome) but they never taste of saving graces; or if a taste of saving graces were granted, yet they taste as it were of the River running by them, but not of the Fountain; whereas the godly have the very Spring of grace flowing in them.

Secondly in the time of tasting, This taste in wicked men is but for a season, it cannot hold long in them: and therefore is their faith and joy said to be temporary: whereas godly men may keep their taste to their dying daies, not only in the gifts of saving graces, but in the very sense of the sweetnesse of Christ, and the word too, &c.

Thirdly, in the manner of tasting. For, wicked men may taste of the Gospell and Religion by senses, or by a dimme kind of contemplation, or by a sudden illumination, as by a flash of lightning; but they cannot taste with their hearts clearly by Faith: Or thus, wicked men may, in the generall, taste; that is, know, and believe that the Mystery of Christ is true; but they cannot taste, or know this Mystery, with particular and sound application, as theirs.

Fourthly, in the grounds of this taste or delight: For a wicked man perswaded by false reasons, setled in the common hope, or transported with an high conceit of some temporary and common gifts and graces, may be much delighted and joyed in the word, and the thought of going to heaven for a time; but he never rightly applyed the promises of grace in Christ, nor doth he ever possesse so much as one infallible signe of a child of God.

Fiftly, in the effects and consequents of tasting: for,

1. A wicked man may taste, but he never digests: an evill conscience casts up the food againe, or choakes and poisons it: whereas in godly men their taste abides in them, and they digest the food they receive: The vertue of it continues with them.

2. A godly man is transformed, and made another man by this taste, so is not the wicked man: it is not a savour of life to the wicked.

3. A true taste in the godly, workes, as is before noted, a high estimation, and sound contentment: so as the godly place the felicity of their lives in this communion with God, and his word: But that can never a wicked man doe.

Sixtly, and lastly, wicked men may seeme to taste, and yet doe not: Many men professe Religion, and delight in the word, and in Religion, and so religious duties, who yet never did attaine to it, but constantly found a [Page] wearinesse, secret loathing, and many times a secret and inward ill savour in the word, and in the duties of Religion: so as the taste is more in their mouthes when they talke with others, then in their hearts when they are afore God.

It will not be amisse particularly to cleare that place in the Hebrewes in all the three instances of tasting.

First, they are said to taste of heavenly gifts:How far the taste of wicked men may goe. so they doe when they have common graces, as sometimes some kindes of faith, joy, hatred of some sinnes, love of Ministers, or some godly praises for some ends, &c. Or when they have miraculous gifts confirmed by imposition of hands, or otherwise, as they had in the primitive times; and these gifts are excellent and heavenly, because they are mighty by the Spirit of God, and came downe from the Father of spirits: but saving graces they cannot have.

Secondly, wicked men may taste of the Spirit and good Word of God, by feeling some sudden flashes of joy, either out of admiration of the meanes of delivering, or frō some generall conceit of the goodness of Gods praises, Iob 23.12. and the happiness of the godly, Psal. 119.23, 24, 50. But they can get no such taste of the word, as to desire it as their appointed food constantly, Psal. 119.14, 72. Or to make it their greatest delight in affliction; or to love it above all riches; 1 Thes. 1.5. or to receive it with much assurance in the holy Ghost; or to redresse their wayes by it, Ps. 119. 9, 45, 59. so as the taste of the word, should put out the taste and rellish of sinne: For, let wicked men be affected as much as they will, their taste of sinne will remaine in them. I meane the taste of their beloved sinnes; nor can he deny himselfe,and forsake his credit, friends, pleasures, profits, much lesse life it selfe for the Gospels sake Mark 10.29.

Thirdly, wicked men may taste of the powers of the life to come, by joying at the thoughts that they shall goe to heaven, and pleasing themselves in the contemplation of it. But it is still a false taste, for they have no sound evidence for their hope, nor doe any marks of, a child of God app [...]are in them, nor can they alledge one sentence of Scripture, rightly understood, for the meanes of it.

The use of all this may be threefold.Vse.

First, for Tryall. All men should seriously try their estates, in respect of this taste, by pondering upon what is before written concerning the nature and differences of it.

Secondly, it should worke exceeding thankfulnesse to God, if wee have found this sound and secret taste in the Word; we should every one and for ever, say, In the Lord will I praise his Word, Psal. 56.

Thirdly, Here is matter of terror unto wicked men, and that first, to such of them that never felt any sweetnesse in the Word. How should they be amazed to thinke of it, that God doth from Sabbath to Sabbath restraine his blessings from them, and, as contemning them, to passe by them, and take no inward notice of them? 2. But especially here is unspeakable terror to such as have had that taste in the sixt to the Hebrewes, if they should ever fall from it, as is there mentioned. For, if this taste goe out of thine heart, take heed of the sinne against the holy Ghost: For at the losse of taste, begins that eternall ruine of these men. If thou be not warned in time, thou maist come to such a condition, as it will be impossible for thee to bee ren [...]ed by repentance, Heb. 6. 5, 6, 7.

But least this doctrine should be misapplied, as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit; I will a little more fully cleere the secret of that place, about the sin against the holy Ghost; and therefore wish that these things be observed.

[Page] Divers things noted for clearing the sin against the holy Ghost.First, that it doth not follow necessarily, that whosoever hath that taste there mentioned, shall not be saved: for men may have that taste, and finding it ineffectuall, goe on till they find a true taste: That taste is dangerous, if men fall away; else there may be good use of those tastes: For, it brings men neare the kingdome of God, and makes preparation for true Grace.

Secondly, that the sinne against the holy Ghost cannot be committed but by such as have beene enlightned, and have set themselves to attend upon the Word, either by solemne profession outwardly before men, or by inward attendance upon it. Two sorts of men in our times are in danger of this sin, that is, Hypocriticall professors: and those they call the wits of the World, who afterwards fell to all Epicurisme.

Thirdly, that the failing away there mentioned, is not to bee understood of any particular falling into some one, or a few sinnes; but of an universall falling away from the care of all godlinesse, and into such a condition, as to dislike no sinne, as it is sinne, and to believe from the heart no part of the Gospell, nor be afraid to wallow in the sinnes, which formerly hee in a sort repented.

Fourthly, there is in them a personall hatred of the Sonne of God; they doe with the Iewes, as much as in them lieth, crucifie him againe, loathing him, and inwardly swelling, or fretting, against the doctrine of Christ, and striving as farre as they dare, in his Ordinances and people, to put him to shame by scornings and reproaches, or what way else they can, Heb. 6.6. and Chap. 10.29.

Fiftly, they abhorre from their hearts the graces of the Spirit, and loath them in the godly; despighting the Spirit of grace, Heb. 10.29. so as they persecute, to their power, the truth; being carried with incurable malice against it.

And thus of the third Doctrine.

Doct. 4.The fourth Doctrine that may be gathered out of these words, is; that it is but a taste of the sweetnesse of God we can attaine to in this life, we cannot reach unto the thousand part of the joyes of Gods presence and favour, in this world. These are part of his waies, but how little a portion is heard of him! Iob. 26. ult. Eye hath not seene, nor Eare heard, nor heart of man perceived the things, which God hath prepared for them that love him, 1 Cor. 2.9.

The comforts we feele in this life, may well be likened to the taste, both because wee have them but in small quantity, and because they are quickly growne out of sense; they are but of short continuance.

There may be three uses made of this point.

First, it may quiet them that complaine out of Scruple of Conscience, that their joyes they have, be not right, because they are so quickly lost; whereas they must bee informed, that the comforts the best men can get in this World, are but a little [...], given out of the Rivers of Gods plea [...].

Secondly, it should make us the more out of love with this life, and kindle in us the love of the appearing of Jesus Christ. Why desire wee to live so king o [...] Earth, where we must drinke downe continually the bitter [...] and [...]o [...]row; and can get but now and then the taste of the comforts of a better life? Why long we not to enjoy those pleasure [...] for evermore? Psal. 17. ult. Yea, we may know how good it is to be in Heaven, by the taste we have sometimes on Earth. If it doe us such unspeakable ease and joy to [...] of the s [...]eetnesse o [...] God for a little moment? Oh how great then is that goodnesse, God hath [...] up from them, that feare him: Psal. 31.19.

[Page]The smalnesse of the quantity, and shortnesse of the continuance of our tast of the graciousnesse of God on earth, should make us to use the meanes of communion with God, with so much the more servency, and frequency, and humility.

Doct. 5. A fifth doctrine is, that many in the Churches of Christians never so much as tasted of the sweetnesse of Gods grace and word, and that may bee a cause why the Apostle speakes with an If, as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word.

Question. Now if any aske what should be the cause that many Christians have so little sense of the sweetnesse of the word, and Gods graciousnesse and goodnesse in the Word.

Answer. I answer that it is:

First, with many so,The causes why so many have little or no taste of the word. because they want the ordinances of God in their power and life of them. They want powerfull preaching: some congregations have no preaching at all, and many that have preaching, have it not in the life and power. The spices of the word are not beaten to the smell as they should be. 2 Cor. 2.15, 16.

Secondly, In others, because the tast of the pleasures, and profits, and lusts of the world are in their hearts when they come to the word, and so by the cares of life all sense of sweetnesse is beaten out. Mat. 13. Luke 14.24.

Thirdly, It is in the most, because they consider not their misery in themselves, nor remember their latter end. A man never knowes the sweetnesse of Christ crucified, till he be pricked in his heart, and afflicted for his sinnes and forlorne estate in himselfe by nature: and till men know how to number their dayes; they will never apply their hearts to wisdome, Psal. 90.12.

Fourthly, some men are infected with superstition, and the love of a strange god. They prepare a table for the troope, and therefore are hungry when Gods servants eat, and vexed when they sing for joy of heart. They cannot feele the sweetnesse of the Gospell, their hearts are so poisoned with secret popery, Esay 65.11, 13.

Fiftly, Some men tast not of wisdomes banquet, because they leave not the way of the foolish. All sense is extinguished by the evill company they keep. Prov. 9.6.

Sixtly, Too many Christians are poisoned with some of the sins mentioned in the first verse of this Chapter, and that destroyes both tast and appetite in them.

Seventhly, Some are fearefully delivered to a spirituall slumber, the Justice of God scourging their impenitency and disobedience, that made no use of his judgements, and the remorses they felt before; and so are in the case of the Jewes, Rom. 11.

Eighthly, Because God doth for the most part reserve these tastes, as the onely portion of his owne people: and therefore never wonder, though the common multitude attaine not to it. Psal. 36.8, 9.

Lastly, the best Christians are often much restrained in their tast of the sweetnesse of Gods favour and presence, because they are not carefull enough to attend upon God in his ordinances: they doe not seeke God, and strive to finde Gods favour and presence in the meanes: they heare and pray loosely, with too much slacknesse and remisnesse of zeale and attention.

The consideration hereof should serve much to humble and melt the hearts of such as feele this to be their case: they should be afraid and tremble at the judgements of God upon them herein, and feare their owne case, and by speedy repentance make their recourse to God in the Name of Christ, to seeke a remedy for their distresse.

[Page]And to this end,

1. They should gather a Catalogue of all such sins as they know by themselves, for which they might most feare Gods displeasure; and then goe in secret, and humble themselves in confession of those sinnes, striving till the Lord be pleased to give them a soft heart and sensible sorrowes. This course will both marre the rellish of sinne, and besides, it opens the fountaine of grace and joy in the heart of a man. Hos. 14.3, 5. Mat. 5.6.

2. They should there attend with all possible heed to the Word of the Lord, hearing it as the Word of God, and not of man; with this sincere covenant of their hearts, to doe whatsoever the Lord commands: and then the Lord will not long with-hold himselfe.

Secondly, the godly that finde this sweetnesse in the Word, should be so much the more thankfull for the gracious entertainment God gives them in his house, in that he hath not, nor doth deale so with thousands of Christians, as he deales with them.

Doct. 6. The last doctrine is, that it is a shame for such Christians as have felt of the sweetnesse of the Word, to lose their appetite, or any way to abate of their company in resorting, and constancy of desire after it, or estimation of it. This answers to the maine scope, because these words are brought in as a reason to excite appetite. The remembrance of the good we have found in the house of God, should make us love it still, though we doe not alwayes speed alike: wee should beleeve that God will returne, though he hide his face for a time. Such Christians then must beare their shame, that have lost their first love; and repent, lest God take away the Candlestick from them.

[Page]

Verse 4.

To whom comming, as to a living stone, disallowed of men, but chosen of God, and precious.

HItherto of the exhortation, as it concernes the Word of God. The exhortation, as it concernes the Sonne of God, followes, from verse 4. to verse 13: wherein it is the purpose of the Apostle, to shew unto them in the second place the principall meanes of holines, even the originall fountaine it selfe, and that is Christ; to whom they must continually come to seeke grace, if ever they will prosper and grow in godlinesse.

In the exhortation, as it concernes Christ, three things may bee observed.

First, the Proposition: wherein he tels them what they must doe, verses, 4. and 5.

Secondly, the Confirmation of it, and that two waies. First, by testimony of Scripture, shewing what Christ is; which Scripture is both cited and expounded verses 6, 7, 8. Secondly, by the consideration of their own excellent estate in Christ; which is set out positively, verse 9. and comparatively, verse 10: or thus it is confirmed by arguments taken from the praise, first, of Christ, verses 6, 7, 8. Secondly, of Christians, verses 9, 10.

Thirdly, the conclusion: where he shewes the use they should make, both in what they should avoid, verse 11. and in what they should doe, verse 12.

That which in generall may be observed, is, that Christ is the maine Fountaine of all grace and holinesse. It is he that fils all, in all things, Eph. 1. ult. All the treasures of wisedome and grace be in him, in whom the God-head dwels bodily, Col. 2.3, 9. It is he that is made unto us of God, wisedome, righteousnesse, sanctification, and redemption, 1 Cor. 10.30. He was long since acknowledged to be the Lord our righteousnesse, Ier. 23.6.

The knowledge hereof may both informe, instruct, and comfort us.

First, it may informe us concerning the grievousnesse of our disease. The nature of man is so farre past cure, that unlesse the Sonne of God sanctifie himselfe with unspeakable holinesse, wee can never be sanctified, Iohn 17.19. yea, the Word it selfe is not availeable without the grace of Christ, as it appeares in that seventeenth of Iohn: where both the Word and Christ are intreated of.

Secondly, it may teach us, first, to ascribe glory to Christ, who in this respect is most worthy to bee acknowledged the Head of all Principalities, but especially the Head of the Church; from whom commeth influence of all grace and goodnesse, Eph. 1.21, 22, 23. Secondly, it should teach us, above all gettings, to labour to get Christ crucified into our hearts. It is Christ in us, that must bee our riches, and our hope of glory, Col. 1.27. yea, this will bee unsearchable riches to us: wee should determine to know nothing, save Iesus Christ and him crucified, 1 Cor. 2.2. Thirdly, let him that glorieth, glory in the Lord Iesus, 1 Cor. 1.4, 7. And therefore God forbid I should rejoyce in any thing, but the Crosse of Christ; whereby I am crucified to the world, and the world is crucified to me, Gal. 6.14.

Thirdly, it should be a great comfort to the Godly, both in respect of their union with him, in regard their Head is so infinite in holinesse, [...] also in respect of that supply and help that they may continually have from him against all their infirmities and defects; and lastly, in respect of the hope of the full confirmation of their holinesse in the day of Christ.

And thus of the generall Doctrine.

The first thing in the exhortation to be considered, is the Proposition [...]: inwhich [Page] which, two things are to be marked. First, what Christ is; secondly, what the Christian must be in respect of Christ.

Christ is diversly described by the Apostle.There are five things in the description of Christ. First, hee is a gracious Lord: that is imported in the first word; To whom, that is, which gracious Lord, mentioned in the former verse. Whereby the Apostle applies that to Christ, which was before spoken of God generally, as he that is God with the Father, and as that person in whom the Lord shewes his graciousnesse to men. Secondly, he is a living stone. Thirdly, he is in respect of the world, and the base respect and usage of him, once disallowed of men. Fourthly, he is elect of God. Fiftly, he is precious.

Now, that which Christians must be and doe, that they may receive holinesse from Christ, is, that first, they must come unto him. Secondly, they must be lively stones. Thirdly, they must be built up in him. Fourthly, they must become a spirituall house. Fiftly, they must be a holy priesthood, to offer up spirituall sacrifices unto God, such as may bee acceptable in Jesus Christ. For, it is to be noted, that the word Are built up, may be rendred, Be ye built up: howsoever it be read, the intent is, to perswade them thereto. Ye are built up, that is, if you be right, that is a thing must not be wanting: so the sense is the same.

First, then, of the description of Christ. And therein, the first point of doctrine that offerethit selfe to our consideration, is, that Christ is a gracious Lord. He is a Lord and Master to all true Christians; and such a Lord and Master as never men served, for wonderfull graciousnesse. That he is a Lord to the faithfull, is evident by other Scriptures also, 1 Cor. 1.2. Hee is said to be a Lord to all that call upon him in every place. Thus David cals him, My Lord▪ Psal. 110.1. And great Apostles confesse themselves to be his servants, Rom. 1.1. I [...]. 1.2 Pet. 1.1. And that he is most gracious, the Apostle shews, when he tel [...], that all Ages have cause to wonder at the marvellous kindnes that God hath shewed to men in Christ.

Eph. 1.7.The use may be both for information, instruction, and consolation.

First, we may [...] be informed, that Christ is God with the Father. For the which the Prophet David, Psal. 34. (whence the words of the for [...] borrowed) Give to God, the Apostle applies here unto Christ: and the reason of the application may in the second place informe us, that God is gracious to men onely by Jesus Christ. It is impossible ever to feele or taste of Gods graciousnesse, but in his Sonne. And thirdly, wee are here told, as it were, that Christ is God visible. God is made visible and sensible [...] men by Jesus Christ: This is that mystery of godlinesse: God is manifested in the flesh.

Secondly, is Christ our Lord and Master? then these things will follow:

1. That we must live and die to Christ, Rom. 14.7, 8, 9. wee are not our owne men; we must live to him that died for us, 2 Cor. 5. ult. The love of Christ must constraine us, and all old things must bee passed, and all things must become new unto us. If Christ be our Lord, where is his service? he must rule us, and rule over us. If wee walke in the vanity of our minds, according to the deceiveable lusts of our old conversation, wee have not yet learned Christ, nor the truth that is in Jesus, Eph. 4. And therefore letus [...] looke to his wayes, as hee that must one day give account of [...] Christ, which will be judge both of quick and dead Rom. 14.

2. That every [...] bow at the name Christ, and every tongue must [...] his [...], to the glory of God, Philip. 2.1. Rom. 14. Wee must all take motion of [...] supreme authority, and forme in our hearts, all possible reverence toward him.

3. VVee must not judge one another. For, what have wee to doe to [Page] judge another mans servant? He stands or fals to his owne Master, Rom. 14. 4, 9.

Thirdly, it ought to bee the singular joy of our hearts, that wee serve so glorious a Master. Never servants served such a Lord, as it may appeare by the enumeration of divers particular differences, As:

First, other masters are not wont to die for their vassals:Christ doth many waies excell earthly Lords towards his servants. Christ shed his blood for us, one drop of whose blood, was more precious then all the bloods of all the men in the world; and this he did, onely to ransome and redeeme us, that wee might be a peculiar people unto him, Titus 2.13.

Secondly, never Master had such power to preferre his servants: Christ hath all power in heaven and in earth, Mat. 28. and all that, to enrich us.

Thirdly, we serve the best Master, because we serve him, that is King of Kings, and Lord of all other Lords, Revel. 19.

Fourthly, in the service of other masters, there is wonderfull difference of places, and many of the servants serve in the lowest, and basest offices, without hope of any gaine, or respect: But in Christ Jesus there is no difference, bond and free, male and female, Iew [...] and Grecian, &c. in Christ are all one, Col. 3.11.

Fiftly, other Lords may advance their servants to great places, but they cannot give them gifts to discharge them: but Christ doth enrich his servants with every needfull gift for the discharge of their callings, 1 Cor. 1.30. Eph. 1. ult.

Sixtly, other servants know, that their Lords may and doe die, and so they leave their servants usually unpreferd: But Christ lives for ever, as the Author of eternall salvation to them that obey him.

Seventhly, other Lords may take offence, and doe often put away their servants: But whom Christ loves, he loves to the end, so as whether they live, or die, they are still Christs, Rom. 14.8.

Eightly, no Lord can give such sure protection to his servants, as Christ gives to his: No man shall pluck them out of his hands, Efay 4.5, 6. Iob. 10. And whatsoever wrong is done unto them, he takes it as done to himselfe: and therefore the afflictions of his servants, are called the afflictions of Christ, 2 Cor. 1.4.

Ninthly, and lastly, never Lord was so boundlesse in his favour, Christ makes his servants his fellowes, 1 Cor. 1.9. They sit with him there in heavenly places, Eph. 2.5, 6. He is not ashamed to owne them as his brethren, Heb. 2. His servants he makes sonnes, and heires too: yea, heires with himselfe unto God, Rom. 8. Never man was so fond of his wife, as Christ is of his servants, Rom. 7.4. and all the booke of Canticles shewes it. Finally, they shall all mign with him and be partners with him in his glory, after they have laboured, and suffered a little: when hee appeares in glory, they shall bee for ever glorified with him.

Secondly, The second thing affirm'd of Christ, is, that hee is said to bee a living stone.

A living stone.]

A stone, and a living stone. The holy Ghost is used in Scripture to liken God and Christ unto a stone: so Gen. 49. 24. God is said to be the shepherd and stone of Israel, and Revel. 4.3. God is likened to a jasper stone, and Psal. 118.22. Christ is said to be the stone, which the builders refused: and so in many other places.

Christ is said to be a stone, three waies. First,Christ is three waies called a stone. For hee is either a rock or stone for refuge, because in Christ men may safely rest against all the surges, and waves of affliction in the sea of this world, Psal. 18. Secondly, Or else hee is a stone of stumbling, as the Prophet Esaiah called him long since, [Page] Chap. 8.14. And the Apostle Paul acknowledgeth the same, Rom. 9.33. and this Apostle in verse 6. following, Because wicked men take occasion from this doctrine of Christ to fall into sinne, and mischiefe, and because if Christ may not be the meanes of their salvation, hee will bee an occasion of their falling: but in neither of these senses is it taken here. Thirdly, But Christ is here likened to a foundation stone, [...] to signifie, that it is hee, upon whom all the Church must bee built. This is that stone, which was cut out of the mountaine without hands, Dan. 2.45. that hard stone of which the Prophet Zach [...]ry speakes. Chap. 4.7, 10.

He is said to be a living stone: and some thinke to liken him thereby to a flint stone, which being smitten, the sparkles (as if it had fire in it) give fire and light to other things. It is true, that Christ hath life in himselfe, and doth give the sparkles upon the flames of life and light to other men. But I thinke; the stone here doth not import so much by any likenesse in it, because it is a corner stone in the building, which usually neither is, nor can be of flint. But he is said to be a living stone, to distinguish him from materiall stones; and by that word living, to shew what the metaphor stone cannot resemble: For though a stone might shadow out the continuance, and eternity of Christ by the lastingnesse of it; yet life is given here to Christ, not onely because he lives himselfe, and can doe no more, Rom. 6.9. But because he is by effects, life, that is, he makes life in the godly, whereby they become living stones also.

The maine doctrine here intented, is, that Christ is the onely foundation of the Church.1 Cor. 7.8.

Ob. David is said to be a stone, and a hard stone of the corner, Psal. 118.

Sol. David was so onely by way of type, his life being somewhat like the state of Christ, in respect in the oppositions of men, and preferment from God: and that that place doth specially belong to Christ, appeares by the application of Christ himselfe, Matth. 21.32.

Ob. But the Apostles are said to be the foundation of the church, Eph. 2.20.

Sol. The place is to be understood of the doctrine of the Apostles, which treats in one maine point of Christ.

Matth. 16.18. Ob. But the Church is founded upon Peter.

Sol. The Church is not builded upon Peter, but upon the rock, which was the confession of Peter, and so the doctrine of Christ: for the text doth not say super banc Petrum, but super banc Petram.

Vse. The use may be first, for confutation of the Papists, about their blasphemous doctrine, in ascribing this glory of being the foundation of the Church, unto Peter, and so to the Pope: which they doe most absurdly: for that place, Matth. 16.18. is not understood of Peters person, but of his confession. And besides, if it had beene true of Peter, by what word of Scripture shall it be proved, that it is true of the Pope, who is not once named in Scripture, except hee bee described as Antichrist? Besides, if the Church be built upon Peter, or the Pope, then it will follow, we must believe in Peter and the Pope, else wee cannot bee founded on them: which is extremely blasphemous: but that it may bee put out of all doubt, let us heare the testimonie of Peter himselfe, who best knew his owne right; and you see in this text, Peter saies, Christ is the living stone, and not hee.

This likewise imports the misery of all such, as runne after other gods, their sorrowes shall be multiplied. Psalm 16.4. They build in the sand, quite besides the foundation, and so doe the Papists, that put their trust in Saints and Angels.

But especially this should teach us, as wee are here exhorted, to build all our faith and hope in Christ, and to cleave to him in all uprightnesse of heart [Page] and life, and the rather, because this stone hath seven [...], and most perfectly viewes all and every part of this building, that every stone bee set right, &c. Zachar. 3.9.

Especially we should rest upon this stone, when wee have any great sute to God: and have occasion, to continue to hold up your hands in praier, and so we shall prosper, as it was with Moses, Exod. 17.12.

Lastly, it should bee the singular joy of our hearts, when wee see the corner stone cast downe, and God begin to build in any place the work of godlinesse, and religion: Wee have more cause to rejoice for that spirituall worke, then the Iewes had to shout, when the corner stone of the Temple was brought out to bee laid for a foundation of the building, Zachar. 4.7, 10.

Thirdly, the third thing said of Christ, is, that he was disallowed of men

Disallowed of men.]

This is added of purpose, to prevent scandall, which might arise from the consideration of the meane entertainment, the Christian Religion found in the world.

The point is plaine, that Christ was disallowed of men: and this is evident in the stone: The greatest part of the world regarded him not: The Gentiles knew him not, and the Iewes received him not: Though three things in Christ were admirable; his doctrine; his life; his miracles: yet the Iewes beleeved not in him: Hee came unto his owne, and his owne received him not; Nay, they reviled him, called him Samaritane, and said, he had a Divell. They preferred a murtherer before him, and their wise men, even the Princes of this world, crucified the Lord of life and glory. This as it was storied by the Euangelists, so it was foretold by the Prophets: Esay. 53. and 49.8. and so we see, he is still of almost the whole world. The Pagans yet know him not: The Iewes yet renounce him: The Turk receiveth him but as a Prophet: The Papists receive him but in part; and wicked men denie him by their lives.

Vses. The first impression this should make in our hearts, is, admiration and astonishment. This should be marvellous in our eies, that men refuse the Sonne of God: miserable men, their Saviour; captives, their Redeemer, and poore men, such unspeakable riches as is offred in Christ, & that almost all mankind should be guilty of this sinne; so as in comparison, he should be Elect onely of God.

Secondly, since this was foreseene and foretold, we should be confirmed against scandall, and like never a whit the worse of Christ or Religion, for the scornes and neglects of the world.

Thirdly, since the world disallowes Christ, we may hence gather, what account wee should make of the world and the men of the world: we have reason to separate from them that are separated from Christ, and not to love them that love not the Lord Jesus, 1 Cor. 16.23.

Fourthly, we may hence see, how little reason we have, to take the counsels and judgements of carnall men, though our friends, and never so wise in naturall or civill wisdome: their counsels were against Christ, they disallow Christ, and all Christian courses.

Fiftly, why are we troubled for the reproaches of men, and why doe we feare their revilings? Shall we heare, that Christ was disallowed, and shall we be so vexed, because we are despised? Nay rather let us resolve to despise the shame of the world: and to follow the author of our faith, even in this crosse also?

Sixtly, wee may be hence informed, that indiscretion or sinne, is not alwaies the cause of contempt: For Christ is disallowed, and yet [Page] without all spot of indiscretion or guile.

Seventhly, and chiefly, we should looke every one to our selves, that we be not of the number of those, that disallow Christ.

For Christ is still disallowed of men, and if any aske,

Question. Who are they, that in these daies bee guilty of disallowing of Christ?

Answer. I answer, Both wicked men, and godly men too.

Wicked men disallow him, and so doe divers sorts of them, as,

What kind of men disallow Christ.First, Hereticks, that denie his Divinity, or humanity, or his sufficiency, or authority, or his comming, as did those mockers mentioned, 2 Pet. 3.

Secondly, Schismaticks, that divide him, and rend his body mysticall, 1 Cor. 1.10.

Thirdly, Pharisees and merit-mongers, that by going about to establish their own righteousnesse, deny the righteousnesse of Jesus Christ, Rom. 10.4.

Fourthly, Apostataes, that falling from the fellowship they had with Christ, would crucifie him againe, Heb. 6. 2 Pet. 2.

Fiftly, Epicures and prophane persons that will sell Christ for a messe of pottage with Esau, and love their pleasure more then Christ, Heb. 12.16. 2 Tim. 3.

Sixtly, Papists: who therefore hold not the head, because they bring in the worship of Saints and Angels, Col. 2.19.

Seventhly, Whoremongers and fornicators, who give the members of Christ unto a harlot, 1 Cor. 6.15, 16.

Eighthly, Revilers: that speake evill of the good way of Christ, and reproach godly Christians, especially such as despise the Ministers of Christ. for he that despiseth them, despiseth Christ himselfe, Matth. 10.

Ninthly, Hypocrites: that professe Christ in their words, but denie him in their workes.

Tenthly, the fearefull: that in time of trouble dare not confesse him before men, Matth. 10.

Eleventhly, All wicked men: Because they neglect their reconciliation with God in Christ, and will not beleeve in him, nor repent of their sinnes: All that will not be reconciled, when God sends the word of reconciliation unto them, Esay 52.11.

Secondly, Godly men sinne against Christ, and are guilty of disallowing him.

1. When they neglect the establishing of their hearts in the assurance of faith.

2. When they faint and wax weary of praier, and trusting in God in the time of distresse, Luke 18.1, 8.

3. When our hearts wax cold within us, and are not inflamed with fervent affections after Christ. Wee neglect him, when wee doe not highly esteeme him above all earthly treasures, Phil. 3.9.

The fourth thing affirmed of Christ, is, that he is chosen of God.

Chosen of God.]

This is one thing we must carefully know, and effectually beleeve, concerning Christ, namely, that he is chosen of God. This was conscionably beleeved concerning him, as appeares, Esay 42.1. and 43.10. and 49.2. Mat. 12.18.Christ chosen of God diversly. Now, Christ may be said to bee chosen of God in divers respects. First, as he was from all eternity appointed and ordained of God to bee the Medi [...]tor and Redeemer of all mankinde, 1 Pet. 1.20. Secondly, as hee was called peculiarly of God from the wombe by a speciall Sanctification unto his office, Esay 49.1. Thirdly, as he was by solemne rites inaugurated unto the immediate execution of his office; [...]s, by baptisme, and the voice from [Page] heaven, &c. Math. 3. Fourthly, as hee was approved of God, and declared mightily to be the Sonne of God, and the Saviour of the world, by the glory done to him of God, notwithstanding the scornes and oppositions of the world, Esay 49.7.

The use may be both for Information and Instruction.

For, hence we may be informed concerning divers things.

First, that Gods work shall prosper, notwithstanding all the scornes or oppositions of men: God's choice is not hindred, but Christ is separated; and sanctified, and appointed to the work of redemption, the perversnesse of men notwithstanding. The unbeliefe of men cannot make the faith or fidelity of God of none effect, Rom. 3.

Secondly, that God doth not chuse as men doe. The meane things of this world (as the world accounts meane) and the vile things of this world may be deare in God's sight. For, as it was in the calling of Christ: so is it in the calling of Christians: such as the world disallowes, may be deare to God, 1 Cor. 1.27, 28.

Thirdly, Hence wee may note the free grace of God in the sending and giving his Sonne. He is faine to chuse for us: we did not chuse Christ first, Iohn 15.16.

Fourthly, That to chuse Christ, is, with Marie, to chuse the better part: it is to imitate God, and chuse like God, to forsake the world, and the wils; and lufts, and judgements of the wicked men of this world, and to cleave onely to Christ, as our al-sufficient portion and happinesse.

Fifthly, That all the enemies of Christ shall be subdued either by conversion when they come in to worship Christ, or by confusion, when they are broken by the power of Christ. Even Kings shall submit themselves, and worship him that is thus abhorred and despised of men, &c. Esay 49.7.

Sixthly, That it is a singular happinesse to be chosen of God: it was the honour of Christ here, &c. And therefore, Blessed is the man whom God chuseth. Happy is the Christian whom God electeth; Psalm. 65.4. Luke 10.20.

Secondly, It should teach us divers duties.

First, to observe, and admire, and acknowledge the Lord Jesus, the Chosen of God, wee should with speciall regard confesse unto the glory of God herein, which the word Behold importeth, Esay 42.1. Wee should be Gods witnesses against the world, and all the servants of any strange god, that this Iesus of Nazareth is that Sonne of God, and Saviour of the world, Esay 43.10. It is one maine end of the praises of Christ in this place, To raise up our dull and dead affections to the highest estimation and admiration of Christ, and his glory with the Father, &c.

Secondly, Wee should learne of God, how to make our choice. On the one side is offered unto us the pleasures and profits of the world, and the inticements of sinne and Satan: and the other, in the Gospell of Christ is set forth and offered to us as the meanes of our happinesse. Now, it is our part to take to Christ, and renounce the world, and forgoe the pleasures of sinne, which are but for a season: wee should utterly refuse the voice of sinne, never to be the guests of such folly, but rather to listen to the voice of wisdome, Proverbs 7. and 8.

Thirdly, Is Christ chosen of God, that one of a thousand? Then it learnes the Church to be in love with him, yea, to be sick of love, as is imported, Canticles 5.8, 9, 10. An ordinary affection should not serve the turne: our hearts should be singularly inflamed with desire after such a match, found out and chosen of God for us.

Fourthly, wee should not rest here: but, when God hath declared his [Page] choice, (as he did by a witnesse from heaven, even his owne voice, Math. 17.5.) we should then heare Christ, and, as the Prophet saith, wait for his law, Esay 42.4.

Fifthly, Yea, we should so kisse the Sonne, whom God hath declared as King, by doing our spirituall homage unto him, as that wee resolved, both high and low, the greatest estate as well as the meanest, to serve him with all feare, and rejoyce before him with trembling: we must expresse our thankfulnesse by all possible obedience of heart and life, Psal. 2.11.

Sixthly, wee should follow his Colours, and take his pa [...]t, and contend for the truth against all the world, and in particular against Antichrist, that man of sinne, Revel. 17.14.

Seventhly, We should imitate the praises and vertues of this chosen One, especially in two things: to weet, humility and constancy, as the Prophet Esay sheweth, 42.2, 3, 4.

Lastly: And specially this Chosen, or rather this knowledge of this Chosen of God, should teach us to relie upon Christ without wavering, with all trust and confidence, for our reconciliation with God, for the obtaining of knowledge, comfort, deliverance, preservation, yea, and salvation too: for, this is he whom God hath given for a covenant to all people; and his soule delights in him: And therefore also wee may runne boldly to the Throne of grace, and put up our petitions by Christ. For, wee are here assured, that God will denie him nothing, as these places evidently shew: Psal. 42.6, 7, 8, 16. Psal. 49.6, 8, 9, 10, 11, 12. Math. 12.17. to 22. But then we must looke to it, that wee observe the seasons and opportunity of grace, Esay 49.8. 2 Cor. 6. 2. Let us therefore embrace, while God is to be found, and offers us Christ: for, wee may seeke when God will not be found, as Es [...] sought the blessing when it was too late, Heb. 12.15.

And further: this may serve for singular terrour to all unbeleevers, that will not have Christ to rule over them. He is elected already of God, and therefore will mightily pursue all the enemies of God and the Church, and all those that disobey him whom God hath chosen: hee will pursue them both with the terrours of his Word, his mouth being made like a sharpe sword, and with the plagues of his hand, being made like a polished shaft, Esay 49. [...]. He will appeare to wicked men in the day of wrath, as a mighty man, and as a man of warre: though to his owne hee be as a Lamb, to them hee will be as a Giant: they shall not be able to resist; and though hee lift not up his voice in the streets of his people, yet hee will set upon them with roaring, and singular terrour, even with all the signes of furious displeasure: and though for a time hee may seeme to put up the contempt of men that disallow him, yet at the length hee will not refraine, and will destroy at once, &c. Esay. 42.13. 14, 15.

Besides: This doctrine of Christs chosen, or of Gods choice, should notably check that unbeliefe and fearefulnesse that is too often found even in [...], in the deare servants of God. When God hath published his election of Christ for the service of our redemption, why doth some say, The Lord hath forsaken, and his Lord hath forgotten him? Can God forget his people? or will hee ever denie his Chosen? Shall not Christ be regarded in our behalfe, who is the person whom his soule loveth? Esay 49.8, &c. 13, 14, 15, 16.

Precious.]

Christ is precious many [...]yes. First, in respect of his nature: hee is the choicest [...] in heaven and earth; never such a man: all the creatures [Page] in heaven and in earth are inferiour to him. Secondly, In respect of his gifts: he is qualified with all the treasures of wisdome and grace, above all his fellowes, Col. 2.3. Psal. 45. Thirdly, In respect of his works: never creature did works of such price, so usefull, so exquisite, so transcendent. Fourthly, In respect of his sufferings: he paid such a price to God in the ransom of man, as all the world besides could not raise, or any way make. Fiftly, In respect of effects: he gives the most precious things: no treasures like those may be had from him: his very promises are precious, 2 Pet. 1.4.

This may serve, first, to informe us in divers things: as,

First, Concerning that matchlesse love of God to us, that gave us his Son who is so precious, Rom. 8.34.

Secondly, Concerning the horrible sinne of Iudas and the high Priests, that valewed him but at thirty pieces.

Thirdly, Concerning the most miserable condition of all prophane people, and persons, even whole multitudes of people, that so neglect Christ, that can with Esau sell him for trifles, pleasures, or profits, even as meane sometimes, as a messe of pottage, &c. The more glorious Christ is, the more vile is their sinne of neglect, or contempt of Christ. Woe to them, that disallow him then: Even to all those sorts of men before mentioned [...] Christ will not be a foundation stone to support them, nor a precious stone to enrich them, but as the upper and nether milstone to grinde them to pieces, or as a rock falling upon them.

Quest. But what should be the reason, that Christ is in no more request amongst men?

Answer. First, One cause is mans ignorance,Causes why Christ is no more precious with men. both of their owne misery out of Christ, as also of the glory of Christ in himselfe, and of the priviledges man might attaine by him, and of the singular glory to come.

Secondly, Another cause is unbeliefe. Men have a secret kind of Atheisme in them, and doe not beleeve the report of the servants of Christ out of the Word, Esay 53.1, 3.

Thirdly, Another cause is, that the most men looke upon the out-side of the Kingdome of Christ, and of the estate of Christians; which, because they finde it covered with afflictions, and seated in a low condition without outward splendour, they therefore contemne it: Our life is hid with Christ in God, Colos. 3.3.

Fourthly, But the maine reason is, because men doe falsly esteeme of other things, they set so high a price upon their pleasures, profits, lusts, credits, honours, hopes, &c. that Christ is not remembered nor valued, unlesse it be at Iudas his rate, and yet many will not valew him at so much as thirty pence, but they will make shipwrack of a good conscience even for a peny, I meane for extreame small gaine, in buying and selling, and such like dealing.

And thus much of the third thing we may be informed of.

The last is, concerning the wealthy estate of all true Christians. How rich are they, that possesse this Mine of treasure, who have his spirit, graces, righteousnesse, ordinances, and glory!

And as it may thus informe us, so it should [...]each us.

Vse 2. First, To account of Christ as most precious, to esteeme of him as ever precious in our eyes, and shew it;

1. By seeking to get Christ above all gettings.

Pro. 8.11, 16.

2. By accounting all things but as dust and dung, in comparison of the excellent knowledge of Iesus Christ, Phil. 3.8.

3. By selling all, to buy this precious stone, Math. 13. forsaking father and mother, house and land for Christs sake, and the Gospels.

[Page]4. By keeping our communion with Christ with all carefulnesse.

5. By avoiding all the waies, by which Christ is disallowed and disesteemed.

6. By longing for, and loving his appearing, 2 Tim. 4. hasting to it, and looking for his comming, 2 Pet. 3.

Secondly, to consecrate our selves, and whatsoever is deare, and precious to God, and the service of Christ, striving to be a precious people, and peculiar to God, zealous of good things, and workes, Tit. 2.12, 14. 1 Cor. 6.20.

Thirdly, Wee should live like such, as having attained so precious a treasure.

1. Living by the faith of the Sonne of God, Gal. 2.20.

2. Not being the servants of men, 1 Cor. 7.2, 3.

3. Keeping our selves from all pollution, by which the Kingdome of God may be defiled, laying up this treasure in a pure conscience.

Lastly, Ministers, that know, that there is no other foundation but this living and precious stone, should studie by all meanes to build gold, silver, and precious stones, and not hay and stubble, striving like skilfull masterbuilders, to make the whole frame some-way answerable to the foundation, 1 Cor. 3.12.

Thus of the description of Christ. Now followeth what Christians must doe, that from Christ they may receive vertue for the attaining of holinesse of life.

First they must come unto him.

To whom comming.]

Five points in generall.Divers things may here be noted in the generall.

First, that men may come unto Christ, even while they are on earth.

Secondly, that naturall men, or naturally men are absent from Christ, or without Christ.

Thirdly, that without comming to Christ, we can never be sanctified.

Fourthly, that all, that once take taste of the sweetnesse of Christ in his ordinances, will come unto him.

Fiftly, that to come to Christ, is a continuall worke: Christians are stil comming, their life is but a continued journey to Christ, or a daily seeking out of Christ, &c.

But in particular I especially consider two things.

First, how many waies men come to Christ.

Secondly, in what manner men must approach to Christ.

We come to Christ many [...].First, we must come to Christ divers waies.

First and chiefly, by beleeving in him: we must draw neere to Christ by the assurance of faith, Heb. 16.22.

Secondly, by making him our daily refuge in praier, using him as our continuall mediator, and advocate, Psal. 65.12. Ierem. 31.9. carrying all our petitions to him, in all our distresses making our mo [...]ne to him, as the Client doth to the Counsellor,Esay 9.6. or as the oppressed doe to the judge.

Thirdly, by the frequenting his ordinances, viz. the Word and Sacraments, thus to come to his feasts, even to his great Supper, Prov. 9. Luke 14. 17. &c. Matth. 22. Thus we come to worship.

Fourthly, by contemplation, remembring him, and setting our affections on him, thinking on him that [...] at the right hand of God, Col. 3.1.

Fiftly, by receiving his servants, and visiting them in their distresses: He that receiveth them, receiveth Christ, Matth. 10. and to visit them in prison, is to come unto Christ, or to visit Christ, Matthew 26.

But the foure first waies are especially [...], and the first chiefly.

[Page]For the second:

We must come to Christ.

First, speedily: as, the men that suffer shipwrack, quickly haste to the shore.In what manner we must come to Christ.

Secondly, penitently: going and weeping wee must go [...], Iorem. 50.4. He cals to him sinners, and that to repentance, Matth. 9.13. we must come weary and heavie loaden, Matth. 11.28. wee must returne and come, Esay 25.12. and not, as they Ier. 7.9, 10. Zachar. 14.1, &c, that came in their sins with Idols in their hearts: wee should come to Christ, as Benhadad did to A [...]ab, with ropes about our necks: that is, with all readinesse to professe against our selves our owne vile deserts.

Thirdly, confidently: and with perswasion of faith, resting in his goodnesse, and casting out feare and doubts, Heb. 10.22. and 11.6. as the Le [...]r came to Christ, Matth. 8.2. Heb. 4.16.

Fourthly, affectionately: we must come to him, as the love comes to her lover: so the Church to Christ, Canticles 2.10, 13.

Fiftly, importunately, as the woman of Canaan did; so as wee will be set downe with no repulses or delaies, Mat. 15. as they with the Palsey-man, Mat. 9. Hosh. 6.1, 2. and as hee teacheth us to come to God, Luke 18.1, 2, 3, &c. and as Iob resolves, Chap. 27.2, 3, 7.

Sixtly, orderly: wee should doe as Iob said: we should order our cause before him, and fill our mouthes with arguments, Iob. 23.3, 4.

Seventhly, obediently. Wee should come to Christ, as children to their fathers, and as the people to their lawgiver, to receive commandements at his mouth; so as our hearts might answer, eloe, I come to doe thy will.Psal. 40.7. If we would have God or Christ come to us, we must be such as David promiseth for himselfe, Psalm 101.1, 2, 3, 4.

Eighthly, sincerely. And we must shew our sincerity,

1. By forsaking the way of the foolish, Prov. 9.6, 23, 4.

2. By comming in the truth of our hearts. For an hypocrite cannot stand before him without flattering lying, dissimulation, or wavering; not as the Israelites came to God, Psal. 78. 32, 34. So as Christ may discerne, that wee have a true thirst, whatsoever we want, Iohn. 7. 37.

3. Thirdly, by renouncing all other hopes, as they said of God, Io [...]. 3.22.

4. By resolving to cleave to Christ in a perpetuall covenant, Ier. 50.5.

5. By comming to Christ, notwithstanding dangers or difficulties: though it were with Peter to leap into the Sea, Matth. 14.29. or with the wisemen to come from the East, Matth. 2. and though we find Christ in a prison Matth. 25. and though it were to denie our selves, and to take up our Crosse daily, Luke 9.24.

Vse. The use of all this should be chiefly to perswade with every one of us to make conscience of this dutie to come unto Christ, and the rather considering,

First, the necessity of [...] here imported,Many are the reasons why we should come to Christ. in that without co [...]ing to Christ wee cannot possibly attaine unto sound reformation of life: without Christ we can doe nothing.

Secondly, the incouragements we have to come to him, and these [...] many. For,

1. If we consider the invitation of Christ, he calls us to come unto him, wee cannot displease him by comming, but by not comming and neglecting him, Matth. 11.29. Cant [...]. 2.10, 13. Matth. 22.3. Ioh. 5.40.

2. If wee consider the persons invited, or who may come: The simple may come, Prov. 9.3. The strangers may come, even [...] from [...], Esay 49.12. & 56.4. Any that are [...], may come, Iohn. 7.3 [...]. [Page] Yea, the basest and meanest may come, which is signified by that of the Parable,Matth. 22. that they by the hedges and high-way side are compelled to come in: nor is there any exceptions at mens sinnes, but sinners may come, Matth. 9.13. Yea such, as are wounded and smitten for their sinnes, may come, Hos. 6. [...]. &c.

Thirdly, if we consider our entertainment when we come. He adopts all that come to him, Iohn 1.12. He is ravished with affection towards them: wee cannot more please him, than by comming to him, Gant. 4.8, 9. They are sure they shall not bee rejected; Iohn 6.37. Christ will ease them in all their sorrows, Mat. 11.29. He will heale them of all their diseases, of which the bodily cures were pledges in the Gospell. Hee will bee as Manna from heaven to them: they shal never hunger, Ioh. 6. yea, he wil be life to them; the life of their present lives, and eternall life: they shall live for ever, Iohn 5.40.

Thus of the first things required in Christians. The second is, They must be lively stones.

Verse 5.

Ye also, as lively stones, bee made a spirituall house, an holy Priesthood, to offer up spirituall sacrifices, acceptable to God by Iosus Christ.

As lively stones.]

IT is not unusuall in Scripture, to compare men to stones: and so both wicked men and godly men.

Wicked men are likened to stones, first, for their insensiblenesse: and so the heart of Nabal was like a stone. Secondly, for their silent amazement, when iniquity shall stop their mouth: thus they were still as a stone, Exod. 15.16. Thirdly, for their sinking downe under Gods judgements: so the Egyptians sunk into the Sea like a stone, Ex. 15.6. And thus the wicked sinke into hell like a stone. But chiefly in the first sense, for hardnesse of heart: their hearts by nature are like a stone. And in the comparison of a building, if they be in the Church, they are like the stones of the house that had the leprosie, or like Jerusalem when it was made a heap of stone.

Godly men are like stones too: they are like the stones of Bethel that were anointed. God is the God of Bethel: and the godly are as those annointed pillars, consecrated to God, and qualified with the gifts of the holy Ghost. They are like the Onyx stones given by the Princes, and set on the brest of the High-Priest, in the Ephod. The High-Priest is Christ. The Onyx stones are Christians. The Princes of the Congregation, are the Ministers that consecrate the soules of men which they have converted to Christ, who weares them on his brest, and hath them alwaies in his heart and eye. They are like to the rich stones of a Crowne lifted up, Zach. 9.16. They are like the stone with the Booke bound to it, Ier. 51.63. They are never without of the Word God. But in this place they are likened to the stones of the T [...]mple, which in the Letter are described, 1 Kings 6.7, 36. and 7.9, 10. and in the Allegorie, Esay 54.11, 12, 13. Sure it is, that the stones of this spirituall Temple, are the pla [...]e of Saphires, as is said in Iob in another sense, 28.6.

In what respects the godly are likened to stones. Now the godly are likened to stones in divers respects. First, they are like stones to grave upon, and so they are like those stones, which must have the Law graved upon, set up in mount Ebal, Deut. 27.2, 3, 4. What is the mount, but the world! and what is E [...]l, but vanity, or sorrow? and what are those graved stones, but the godly vvith the Lavv of God vvritten in their hearts, the light vvhereof shineth on the hill of the vanity of this vvorld, and [...] in the midst of all the so [...]rovves of this vvorld? Secondly [...] they are likestones for strength and unmovednesse in all the stormes of [Page] life. The raine pierceth not the stones, nor doe afflictions batter the hearts of Gods servants: strength is attributed to stones in that speech of Iob. 6.12. Thirdly, They are like stones for continuance and durablenesse, they will last for ever: so will their persons, and so ought the affections of their hearts. Lastly, they are like stones for a building, and that in two respects.

First if you consider the manner of their calling into the Church: they are digged out of the quarry of mankinde, as stones digged out of the earth, being in themselves by nature but stones of darknesse, such as might never have seene the light.

Secondly, if you consider their union with Christ, and Christians in one body, they are like the stone of the house compact in themselves, and upon the foundation.

Vse. The use may bee briefly: First, for information: Here is come to passe that saying that is written, God is able of stones to raise up children unto Abraham. Secondly, let all the servants of God take pleasure in the stones of this spirituall Sion, Psalm 102, 15. and let us all learne to bee like stones in the former senses, for the receiving the impression of the law, and for constancy and durablenesse, and for care to keepe our communion with Christ, and Christians.

Lastly; woe to the multitudes of wicked men, whom God neglects with that heavy curse, so as a stone is not taken of them to make a stone for the building, Ierem. 50.26.

Thus they are stones: It is added, they must bee lively stones, to signifie wherein they must not be like unto stones: they must not be dull, and insensible, they must be lively and cheerefull, and that for divers reasons.

First, Because the second Adam is a quickning spirit,Reasons why we ought to be lively stones. and they dishonor the workmanship of Christ, if they be not lively, 1 Cor. 15.

Secondly, Because one end of the offring, up of Christ, was, that their consciences might be purged from dead workes, Heb. 9.14.

Thirdly, they are therefore condemned, according to men in the flesh, that they might live according to God in the Spirit, 1 Pet. 4.6.

Fourthly, Because we have beene alive to sinne, and it is a shame to expresse lesse life in the service of God, then wee have done in the service of sinne.

Fiftly, Because we have lively meanes, we are fed with living bread, Ioh. 6. and we live by the power of God, 2 Cor. 13.4. and we have the Spirit of Christ in us, which is the fountaine of life, and hath springs of joy in him, Rom. 8.9. Ioh. 6. and the Word of God is lively and mighty in operation, Heb. 4.12. and Christ himselfe lives in us, Gal. 2.20.

Sixtly, because we professe our selves to be consecrate to God as living sacrifices, Rom. 12.1.

Seventhly, because we have such excellent priviledges: wee partake of the divine Nature, and God is a living God; and we have precious promises, 2 Pet. 1.4. and we have plentifull adoption in Christ, and we have a hope of a most glorious inheritance, which should alway put life into us, [...] Pet. 1.3, 4. and wee have a secure estate in the meane time. For to live, is Christ: and to die, is gaine; and whether we live or die, we are Christs, Rom. 14.8. Phil. 1.21.

Vse. The use should be therefore for instruction: We should stirre up our s [...]lves, and strive after this livelinesse, and that for the two reasons imported in this text to omit the rest. For without a ready heart, wee shall make no riddance in matter of sanctification, and holy life, and besides, wee shall extract but a small deale of influence from Christ. For it is here required, that we should be lively, when we come unto him.

[Page]Now this livelinesse we should shew: First, by contentation in our estate: Secondly,How vve [...] our livelinesse. by patience and cheerefulnesse in afflictions, Rom. 5.2, 3. Thirdly, in the performance of holy duties with power and life: Thus we should be lively in praier, such as will bestirre themselves, and take no deniall, as, Philip. 4.5, 6.

Quest. Now if any aske, what is good to quicken us against the deadnes of our hearts?

What vve must doe to quicken our hearts. Answ. I answer: First, faith and assurance makes a mans heart alive, wee live by faith. Secondly, wee must goe still to Christ, who is the life, and by praier still draw the water of life out of his wells of salvation. Thirdly, the word of God is lively, Heb. 4.12. Fourthly, godly society, and a profitable fellowship in the Gospell puts life into men, there is a great deale of provocation to good workes in it. Fiftly, wee should often meditate of the gaine of godlinesse, and of the privileges of the promises belonging to the godly.

Vse. This doctrine implies a great deale of reproofe also: First, to Hypocrites, that have a name, that they live, but they are dead, Revel. 3. [...]. Secondly, to deelining Christians, that suffer their first love to abate in them, and can bee contented to lose sensibly the power of affections, which formerly they had. Thirdly, to many drooping Christians, which out of melancholy, and unbeliefe, affect a kind of wilfull sadnes, and heartlesues, hindring thereby their own assurance, and causing the easie yoak of Christ to be ill thought of, besides many other inconveniences.

Thus of the second thing.

Be yee built up.]

It may be read either in the Imperative mood, or in the indicative. I think, the imperative answers more to the scope here, it being the drift to shew, what we must doe when we come to Christ.

The third thing then we must doe, that wee might extract vertue out of Christ for holinesse of life, is, we must be built up; which imports two things. First, progression in faith: and secondly, repentance. Wee must not beging only, [...] say the foundation, but we must still labour to be built up further, we [...] be [...]ill edified in our most holy faith, Iude 20. verse.

Now, that this may be attainted unto, that we may be built up, the fimilitude imports divers things.

Means to build up a Christian. First, preparation. A man, that will goe about the worke of godlinesse, [...] think he goes about the building of a town, and therefore must cast up his [...] for [...] charge of it, and get his stuffe prepared before hand.

Prov. 24.17. Luke 14. 23. Secondly, a constant relying upon Christ: if we build, we must build upon the rock, and not on the sands, Mat. 7. and 16.

Thirdly, the warrant of [...] our actions out of the word of God. VVhen Moses was to build the tabernacle, he made it just according to the patterne in all things about it, &c.

Fourthly, a respect of things necessary: w [...]e must not be intangled with [...] and doubtfull disputations. The building of a Christian must be a [...] palace. He must build gold, silver, precious stones, be must keep his [...] choice and necessary things, [...]. 8.9. 1 Cor. 3.1 Timoth. 1.4.

Fiftly, Counsell and Direction. Men must endure the hewing, and squar [...], [...] 5.17, 18. To this end are Ministers given. Eph. 4. 12. The world [...], A [...] 20. 32. and so good conference may edi [...]ie, or [...], Eph. 4. 29.

Sixtly, [...] building must have her distractions cast out, [...] Cor. 7. 52. David could not build [...] Temple, because of his warres, and his [...]rest on every side.

[Page]Seventhly, Order and distinction. Men must not take together a great deale of stuffe, without order, confusedly: This is to build Babel, and not Sion.

Eighthly, Unity with the godly. The building must hold proportion with the walls, as well as with the foundation, Psal. 122. 3. 1 Cor. 8. [...]. and 13. Rom. 15.2. Eph. 4.12, 16.

Ninthly, Sobriety in the use of lawfull things: All things are lawfull, but all things edifie not, 1 Cor. 10.23.

Tenthly, Prayer: for except the Lord build the house, in vaine doe they labour that build it, Psal. 127.1.

Out of all this wee may informe our selves concerning the causes of not profiting in many. The reason why many Christians are not built up, or why they encrease not in godlinesse, is, that they are guilty of these; or some of these things implied in these directions.

First,Causes why many are so little edified. some profit not by reason of their irresolution about the taking up of their crosse in following Christ: They thrust into the profession of Religion, before they have sitten downe to c [...]st what this profession may cost them, and so in the evill day fall away, Luk. 14.28.

Secondly, some can never thrive, because they place their godlinesse onely in the frequencie of hearing the Word, and the outward observance of Gods ordinances: These build in the sands, they lay no sure foundation, Math. 7. 26.

Thirdly, others faile through unbeliefe, and so either by neglecting the assurance of Gods savour in Christ, or by misplacing their confidence, trusting upon their owne works, or Saints, or Angels, or the pardo [...]s, or penances granted or enjoyned them. These are not built upon the rock, Mat. 16.

Fourthly, others prosper not, because they come not to the light of the Scriptures, to set whether their works be wrought in God, or no.Ioh. 13. 21.

Fifthly, others are distracted either with unnecessary disputations, Rom. 14.1. or with excessive cares of life, Luke 21.34.

Sixthly, others are undone with selfe-conceitednesse, they are stubborne, and will not be advised, or directed, or reproved.

Seventhly, disorder, or confusednesse in matters of Religion is the cause in others: This is a wonderfull common defect: men doe not goe to worke distinctly to see their works finished one after another.

Eighthly, others are kept back with personall discords, and jangling. Envie, or malice, or contention, or misrule, ea [...] out the very heart of godlinesse.

Ninthly, others are letted by intemperancie, in being drowned in the love of pleasures: They build, they sowe, they eat, and drink, and follow pastines, neglecting the care of better things.

Lastly, neglect of prayer is an usuall let and grievous impediment.

A spirituall house.]

This is the fourth thing required of Christians. They must be as a spirituall house unto Christ: they must be that to Christ, that was signified by the Tabernacle or the Temple. For, every Christian is the substance of that which was signified by the Tabernacle.

Christ hath a five-fold Tabernacle. For, first, in the Letter,Christ hath a five-fold Tabernacle. the Tabernacle or Temple at Ierusalem, was the House of God and Christ. Secondly, the whole world is but the Tent of Christ, who hath spred out the heavens like a curtaine, &c. Thirdly,Esay 40. 22. the heaven of the Blessed is the Tabernacle of Christ, the place where God and Christ dwell with the Saints, Revel. [...]. [...]. and 13.6. Fourthly, the body of Christ is a Tabernacle for the Godhead, Col. 2.9. And so it is, that the Word is said to become flesh, and dwelt [Page] amongst us, viz. in his body, as in a Tabernacle, Iohn 1.14. And thus Christ calleth his owne body a Temple, Iohn 2.21. Fifthly, the heart of man is the Tabernacle of Christ: and so both the whole Catholique Church is his Tabernacle, Eph. 2.21. or the publick assembly of the Saints, Psalm. 15.1. or else the heart of every particular beleever: and so the power of Christ did rest upon Paul, as in a Tabernacle, 2. Cor. 12.9. so are we said to be the Temple of God, 2 Cor. 6.17. I take it in the last sense here.

Every particular beleever is like the Tabernacle in divers respects.

A godly man, like the Tabernacle in divers respects. First, in respect of the efficient causes: and so there are divers similitudes. For, as the Tabernacle did not build it selfe, but was the worke of cunning men: so is it with us: our hearts naturally are not Temples of Christ, but are made so. Secondly, as God raised up skilfull men for the building of the Temple or Tabernacle; so doth God raise up Ministers for the erecting of the Frame of this spirituall House to Christ. Hence they are called Builders, 1. Cor. 3. And thirdly, as there was difference of degrees, and Bezaleel and Aholiab were specially inspired of God with skill above the rest: so hath Christ given some to be Apostles, Master-builders; and some Evangelists and Pastors, and Teachers, for the building up of the Church, till hee come againe.

Secondly, in respect of the adjuncts of the Tabernacle: and those were two. First, moveablenesse: secondly, furniture.

For the first. The Tabernacle, though it were Gods House, had no constant or certaine resting-place, till Salomon, at the building of the Temple, tooke it into the most holy place; and was taken asunder, and easily dissolved; such are we: though honoured with the presence of Christ, yet our Tabernacle must be dissolved, and we shall never be at rest, till we be setled in the most holy place in heaven. 2 Cor. 5.1, 7.

For the second, which is the furniture of the Tabernacle, it must be considered two wayes: either on the in-side, or on the out-side. First, for the in-side: there were curtaines of fine linnen, and blue silk, and scarlet, &c. and it, was furnisht with admirable houshold-stuffe, as I may, so call it. Within it was the Mercy-feat, the Table of shew-bread, the Manna, the Altar of incense, and for burnt offrings, the Candlestick, and such like. Secondly, without, it was all covered with Ramms-skins died red, and Badgers skins upon them: and what dothall this signifie in generall, but that the Godly, though they be outwardly black and tanned with sinne and affliction, yet they are glorious within, and have curtains like the curtains of Salomon; all richly hanged, as the chambers of Princes, with spirituall tapestry? Cavt. 1.5. And in particular, for the in-side of Christians, how glorious is the place of Christs Tabernacle in them: There is the Propitiate, Gods true feat of mercy: whence also he uttereth his Oracles, even his divine answers. There is the heavenly Manna that is hid, Revel. 2. There doth Christ spiritually feast it: there hee dines and sups on the table of their hearts: and upon that table stands the shew-bread, inasmuch as the heart of a Christian doth preserve a standing manner of affection to the Saints. There are also both sorts of Al [...] accordingly; as, faith offereth up to God either the redemption or th^ intercession of Christ. There also is the great Laver to wash-in, called the S [...], because in the heart of every Christian, is opened the fountaine of grace; able, like the Sea, to wash them from all their filthinesse. There are the golden Candlesticks, with the lamps of saving knowledge continually [...] in them [...] and upon the Altar of Christ crucified, and now making intercession, doe they daily sacrifice their owne affections; which resemble those sweet odo [...] with which the Tabernacle was perfumed.

The outward coverings of the Tabernacle doe assure safety and preservation [Page] to the Godly; and the rather, because the cloud rested upon them, as is affirmed, Esay 4.5, 6. Besides, the double covering of slaine beasts may signifie, that God hath two wayes to provide for the Church. The red skins of Ramms may note Christ crucified, which is that which on the in-side of the Tabernacle was onely sewed. The covering of Badgers skins may note, that God will serve himselfe of the wicked: their skinnes shall protect the Church. If Israel want roome, Canaan must die for it.

Now thirdly, the Tabernacle was a type of every beleever, if we respect the end of it. For, the Tabernacle was erected of purpose, as the place of the presence of God, God's visible House: such are the hearts of Christians: they are prepared of purpose for the entertainment of Iesus Christ, that by his Spirit he may live and dwell therein, Galath. 2.20. Col. 1.27. 2 Corin. 12.9. 2 Cor. 13.5.

Vse. The use of all may be both for instruction, and consolation.

For instruction; and so it should teach us divers things.

First, to abhorre fornication, seeing our bodies are the temples of the holy Ghost, 1 Cor. 6. 21.

Secondly, to keepe our selves for being unequally yoked: Because there can be no communion betweene light and darknesse, the Temple of God, and Idols.

Thirdly, to looke to our hearts in respect of inward sinnes, and to keepe the roome cleane for the Lord to dwell in, 2 Cor. 7.1.

Fourthly, to stir up our selves to much prayer: if our hearts be the house of God, let them be a house of prayer also.

Fifthly, let us still lift up our hearts, as everlasting doores for the Lord of Glory to come in, Psal. 24.7.

For consolation. Shall we not say as Paul doth, Wee will rejoyce in our infirmities, that the power of Christ may dwell in us? How should wee hold up our head against all tentations and afflictions? Is not the grace of Christ sufficient for us, 2 Cor. 12.9? And shall wee not be confident, that through Christ we can do all things? Will he forsake the house, upon which his Name is called? Will hee not perfect his owne worke, and repaire his owne dwelling place? Was the Tabernacle safe in the wildernesse, while the cloud was upon it? and are not our hearts safe, while Christ is in them? How are the abject Gentiles honored, Col. 1.27. whose hearts are so enriched by Christ, that dwels in them! If the outward Sanctuary were like high Palaces, Psal. 78.69. what is the heart of man, the true Tabernacle? and if he established it as the earth, how much more hath hee established us in his favour and grace? so that it may comfort us in respect of honor done to our hearts, and against tentations and afflictions; and in respect of hope of perseverance, and also in respect of encrease of power and well-doing. He wil work our works for us. And it shewes us also the honor cast upon our good works: they have a noble beginning in respect of Christ, and as they come from him. Howsoever, wee ought to be abased for our owne corruptions, that cleave unto them: Yea, how should it wonderfully establish our hearts in all estates, to think, that Christ is with us wheresoever we goe, not onely as our witnesse, but as our guide and our protector. If God be with us, who can be against us? As also it is comfortable, if wee consider the comparisons imported in the furniture of the outward Tabernacle.

And thus much of the fourth thing.

The fifth thing is, Wee must be a holy Priest-heed unto Christ: which is amplified both by the labour of it. To offer sacrifice, and by the honour of it, acceptable to God through Iesus Christ.

Here are many things to be noted.

[Page]The first is, that Christians are Priests before God, and Iesus Christ: This is acknowledged in other Scriptures, Revel. 1.5. Exod. 19.6. The meaning is, that they are like to the Leviticall Priests, and that in many things.

Godly men are Priests in many respects. First, in respect of separation: they are Gods portion given him out of all the people: so are the godly all the portion God hath in the world. They are said to be the ransome of the children of Israel, Numbers 8.9.

Secondly, in respect of cōsecration. The oile of God is upon the godly: and as it was powred out upon Aaron & his Sons: The oile of grace and gladnes powred out upon Christ, our true Aaron, hath runne downe upon his garments, so as all his members are Christians, that is, anointed with him, Psal. 133. 2 Cor. 1.22. 1 Ioh. 2. The holy Ghost is called the anointing in this respect.

Thirdly, in respect of the substance of the ceremonies in their consecration: for,

First, as it was required in the Law, that the Priests should be without blemish, Levit. 21.17. so is it required of Christians, Col. 1.22.

Secondly, as the Priests were washed in the great laver of water, Exod. 29.4. Levit. 8.5, 6. so must Christians be washed in the laver of Regeneration. Eph. 5.23. Titus 3.5.

Thirdly, as the Priests had their holy garments, beautifull, and goodly ones, which they called their Ephods: so doth the Queene the Church stand at Christs right hand in a Vesture of Ophir, Psalm. 45. Thus Iosuah hath change of garments mystically given him, Zach. 3.4. Those garments are promised to such as have had a spirit of heavinesse, Isaiah 61.3. called garments of salvation, verse 10. and royall garments, and like the new wedding garments of the Bride, Isaiah 62.5, 7. Those garments signified either the singular glory, and joy of Christians, Esaiah 61.3. or the righteousnesse of Christ imputed, Revel. 19. or the excellent divine gifts and graces bestowed upon them.

Exod. 29.21. Fourthly, The Priest must have blood sprinkled upon his eare, and upon his thumb, and upon his toe, to signifie, that our hearing, practice, and progresse, must be all sanctified to us by Christ, and that the maine thing Christians should expresse and attend to, should be Christ crucified, and that Christ by his blood hath consecrated them in all these respects, so as their hearing, and practice, and progresse, shall all be blessed unto them.

And thus of the ceremonies of their consecration.

Fourthly, Wee should be like the Leviticall Priests for knowledge: the Priests lips should preserve knowledge, and they should seeke the Law at his mouth, Malac. 2. And it is true of Christians, that they are a people, in whose heart is Gods law, Esay 57.7. Hebr. 8. Ierem. 31.

Fifthly, Wee should be like the Priests in respect of the worke they did. For,

First, It was the Priests office to carry about the Arke of the Lord, when it was removed, upon their shoulders. What is the Arke to be carried, but the doctrine of Christ and the Church? Christians must carry about the Word of God, and hold it forth, in the light, and life of it, as lights that shine in the dark places of the wildernesse of this world, Philip. 2.15.

Secondly, It was their office to blow in the silver trumpets, and that upon foure occasions, as you may see, Num. 10. First, The one was to assemble the congregation, or the Princes to the tabernacle. Secondly, The other was to give an ala [...]n, when there was any remove of the campe. Thirdly, The third was in the time of Warre, when they mustred to battaile. Fourthly, The fourth was for joyes sake at the time of solemne feasts, and for thanksgiving to God: and in all these we should be like the Priests: Wee should be as trumpets to call one upon another to goe up to the house of the Lord, [Page] Esay 1.2. Secondly, We should every where proclaime mortality, and signifie that the whole hoast must remove: wee must cry, All flesh is grasse, 1 Pet. 1.23. Thirdly, Wee should also blow the trumpet of defence, and arme our selves in the spirituall warfare, and call upon God to save us from our enemies, and stirre up one another provoking to love, and good works, 1 Pet. 4.1, 2. 2 Tim. 2.3, 4. 2 Cor. 10.4, 5. We should cry alowd like a trumpet, in reproving the transgressions of men, and opposing the sinnes of the time, Esay 58. 1. Ephes. 5. Lastly, We should trumpet out the praises of God for all the goodnesse he hath shewed unto us, we should blow as in the new Moone, Psal. 81.3. But then in all this we must remember, that wee blow with a silver trumpet, that is, with all discretion and sincerity, &c.

Thirdly, A speciall worke of the Priests was to blesse the people, and to put the name of God upon them. The former whereof is prescribed. Numb. 6.22, 23, 24. and so should we all learne the language of Canaan, or the language of blessing: we must blesse and not curse, for we are thereunto called. 1 Pet. 3.9.

Lastly, Their principall worke was, to offer sacrifices: of which in the next words.

The Uses follow.Vses.

First, For reproofe: For there are many faults in Christians, whereby they transgresse against their spirituall Priest-hood: as,

1. When men are yoaked with unnecessary society with the wicked: for hereby they forget their separation to God, &c.

2. When men neglect the finishing of their repentance and assurance, they looke not to their anointing.

3. When men are scandalous of their indiscretions, and faults: they forget, that such as have any blemish, must not offer the bread of their God, and forget their washing from their old sinnes, 2 Pet. 1.7.

4. When men are barren of good works, or are uncheerfull and dull: they leave off the Priests garments of innocency and gladnesse.

5. When the lives and behaviours of men savour of vanity and worldlinesse: they remember not the blood of sprinkling.

6. When men are ignorant and idle, seeke not knowledge, or doe not teach, and instruct, and admonish; How doe the Priests lips preserve knowledge? or how doe they beare about the Arke of the Lord?

7. VVhen Christians are fearefull, and irresolute, and colde, and not frequent in the praises of God, how doe they blowe in the silver trumpet?

8. VVhen Christians are bitter-hearted, and accustomed to evill-speaking, how doe they forget their duty of blessing!

To omit the neglect of sanctifying, till I come to handle it in the next place.

Vse. 2. Secondly, For consolation to all godly, and mortified, and inoffensive Christians: they should be wonderfull thankfull to God, that hath made them partners of this holy Calling, howsoever the world conceives of it. God promiseth it as a great mercy to his children, that they shall be called the Priests of the Lord, Esay 61.6. and the Church is thankfull for it to God, Revel. 2.6. and 5.10. And the rather should we rejoyce in it, because God hath promised to take us to himselfe, as his portion and peculiar treasure, Exod. 19. 6. And it is his promise also to satiate the soules of his Priests with fatnesse, Ierem. 31.14. And what a priviledge is it to have accesse unto the Lord, and to stand before God daily? which the Priests not onely might, but were tyed to it by their office. But then, for conclusion of this point, let us all be sure we have our part in the first resurrection, Revel. 20.6. and be carefull to be like the Priests for obedience and sanctity, [Page] Exod. 19.5.6. and to get knowledge plentifully into our hearts, Col. 3.16. and in the cause of God to blowe the trumpets of zeale and resolution, carrying our selves with all humility and readinesse to doe good, and so becomming instruments of blessing to the people. And, which I had almost forgotten, we must remember to be like the Priests for teaching, and confuting, and reproving, and informing our Familiars and friends, as we have fitnesse and occasion.

Thus of the Priest-hood of Christians in generall. In particular, hence is further to be considered; first, their worke; secondly, their honour. Their work is, To offer up spirituall sacrifices: their honour is, Acceptation and high account with God through Iesus Christ.

First, then, of the work of Christian Priests, which is, To offer: secondly, what they must offer, viz. sacrifices: thirdly, the difference of those sacrifices from those in the Law of Moses: they are spirituall; which word notes both the substance of Christian sacrifices, viz. that they are such sacrifices as were not according to the letter, but according to the mysticall significations of the sacrifices of Moses Law; and withall, the manner how they must be offered up, viz. spiritually, or after a spirituall manner.

The maine thing here intended, then, is, To avouch, that Christians have their sacrifices which they must offer, and that in a spirituall manner. Now, for the clearer opening of this doctrine, two things must be distinctly considered of. First, what sacrifices can remaine to Christians, since the Law of Moses is abrogated: and secondly, what things are requisite to the offering up of these sacrifices.

Divers sorts of sacrifices for Christians.For the first. There are divers sorts of sacrifices among Christians. Some are proper to some Christians onely: some are generall to all.

The sacrifices that are proper to some Christians, are such as three sorts of men must offer. First, Ministers: secondly, Martyrs: thirdly, rich men.

First▪ Ministers have their sacrifices, which they must with all care offer to God: and their sacrifice is the soules of the hearers. Thus Paul was to offer up the Gentiles to God, Rom. 15.16. And thus it was prophecied, that, in the time of the Christian Church, the Elect should be brought in as an offering to God out of all Nations, Esay 66.20. Ministers sacrifice their people either in this life, or at the day of [...]udgement. In this life in generall, when they perswade them to their attendance upon the House of God, and breed in them a care to come before the Lord in [...]erusalem, Esay 66.20. In particular, when they work repentance and true conversion in their hearts, and when they make them goe home, and mortifie their sinnes, and tender their vowed service to God.

And thus two things are implyed for our information. The one concernes Ministers: the other concernes the hearers. First, Ministers may hence take notice of it, that there can never be hope they should perswade with all their hearers: for, sacrifices were here and there once taken out of the whole Herd. And besides, the hearers may hence see, that they are never so effectually wrought upon, till they can give themselves over to their Teachers and to God, to obey in all things, though they perswade them to leave the world, and binde them to the cords of restraint in many liberties they tooke to themselves before▪ yea, though they let their hearts blood, by piercing their soules with sorrow for their sinnes, even to the death of their sinnes, 2 Cor. 8.5. and 7.15. Secondly, At the day of [...]udgement also, Ministers shall offer up their hearers to God, so many of them as are found chaste virgins unto Christ, to whom they had espoused them before in this life, 2 Cor. 11.3. And thus Ministers, before they dye, must make [Page] ready their accounts for the soules of their people. Heb. 13.7.

And thus of the sacrifices of Ministers.

Ministers have another sacrifice too, viz. the particular texts or portions of Scripture, which they chuse out and divide to the people, as consecrated for their use. For, divers think, that that phrase of cutting the Word of God aright, is borrowed from the Priests manner of dividing the sacrifices; and especially, from the Priests manner of cutting the little birds. The little birds is his text chosen out of the rest, and separated for a sacrifice: which he must so divide, as that the wings be not cut asunder from the body, that is, he must so divide his text, that no part be separate from a meet respect of the whole, Levi [...]. 1.17. and 5.8. 2 Tim. 1.15.

Secondly, The Martyrs likewise have their sacrifices; and that is, a drinkoffering to the Lord, even their owne bloud: this part is ready to be powred out as a drink-offering to the Lord for the Church, Phil. 2.17. 2 Tim. 4.6. and though wee cannot be all Martyrs, yet wee should all denie our owne lives in the vowes of our hearts, to performe our covenant with God, if ever we be called to die for Christs sake and the Gospel.Mark. 8.34.35.

Thirdly, The sacrifice of rich men is almes, and well-doing, and those sacrifices they are bound unto, to offer them continually, Heb. 13.16. Phil. 4.18. Pro. 3.9. Almes is as it were the first fruits of all our encrease. But then we must remember that our almes be of goods well gotten: For else God hates robbery for burnt offering, Isaiah 61.8. And in giving, wee must denie our selves, and not seeke our owne praises, or plenary merit in it: for it is a sacrifice cleane given [...]way from us, and consecrated onely to God, and the use of his spirituall house the Church.

And thus of the sacrifice proper to some Christians.

There are other sacrifices in the Gospel now, that are common to all Christians. And these are divers.

For first, Christ is to be offered up daily to God, as the propitiation for our sinnes: God hath set him forth of purpose in the Gospel, that so many as beleeve, may daily runne unto him, and in their prayers offer him up to God, as the reconciliation for all their sinnes:1 Ioh. 2.2. and this is the continuall sacrifice of all Christians: Without this,Rom. 3.25. there is the abomination of desolation in the temple of our hearts: This is the end of all the ceremonious sacrifices; the substance of those shadowes.

Those sacrifices served but as rudiments to instruct men, how to lay hold upon Christ, and to carrie him into the presence of God, and laying hands upon his head to plead their interest in his death; who was offered up, as a whole burnt sacrifice for their sinnes. Wee are Christs, and Christ is given unto us as our ransome: we must every day then lay hold upon him, and see him bleed to death for our sinnes, and be consumed in the fire of Gods wrath for our sinnes.

Secondly, A broken and contrite heart is a sacrifice God will not despise, yea such hearts are the sacrifices God especially calls for from men: He ever loved them better, then all the outward sacrifices in the Law, Psal. 51.17. It is the heart God calls for: and yet not every heart,Prov. 23.26. but a heart wounded with the knife of mortification, that is, cut, and bleedeth in it selfe with godly sorrow for sinne, and is broken and contrite with the daily confession of sin: This is required of all Christians, and this very thing makes a great deale of difference betweene Christian and Christian.

Thirdly, Prayer and thanksgiving to God, are Christian and holy Sacrifices, as many Scriptures shew, Psal. 141.2. Heb. 13.15. Hos. 14.4. Psal. 51.21.

Fourthly, We must offer our selves, our soules and bodies as a living sacrifice to God, Rom. 12.2. 2 Cor. 8.5. and that,

[Page]First, in respect of obedience, devoting our selves unto God, living to him, and wholly resolved to be at his appointment, Psal. 40.6. Loe, I come to doe thy will: this is instead of all burnt offerings.

Secondly, in respect of willingnes to suffer affliction of what kind soever, as resolving, that through many afflictions, as through so many flames, wee must ascend up to heaven, as the smoake of the incense, or sacrifice on the Altar, Acts 14.21. Hence are tryals called fiery tryals, 1 Pet. 4.12.

Speciall la [...]es to be observed in offering up our sacrifices. Thus of the kinds of sacrifices, which remain unto Christians: The lawes about those sacrifices follow: For there bee many things to bee observed by Christians in their sacrifices if they would euer have them acceptable to God, which the shadowes in the old law did evidently signifie, as,

First, the sacrifice must be without blemish, Malach. 1.7. which the same Prophet expounds, Mala [...]h. 3.11. Our offrings must bee pure offrings, wee must tender them in the sincerity of our hearts: Our sacrifices are without fault, when we judge our selves for the faultinesse of them, and desire they might have no fault.

Secondly, it must be presented before the Lord, and consecrated to h [...]m: which signified, that we must walk in Gods presence, and do all in the sight of God, devoting all to his glory, Gen. 17.1. Mic. 6.8.

Thirdly, our sacrifices must be daily, some kindes of them: There were Sacrifices every day in the Temple, and it was an extreme desol [...]tion, when the sacrifices ceased: so it must be our every daies work to imploy ourselves in some of those spirituall sacrifices, Heb. 13.15.

Fourthly, There must bee an Altar to consecrate the gifts, Matth. 23.19. This Altar is Christ, who is the onely Altar of Christians, Heb. 13.1 [...]. Rev. 8.3. No service can be acceptable, to God, but as the Apostle here faith, by Jesus Christ: We must doe all in the name of Christ, Col. 3.17.

Fiftly, there must be fire to burne the sacrifice: This fire is holy zeale, and the power and fervencie of the spirit in doing good duties: The fire on the Altar, first came downe from heaven, to signifie, that true zeale is kindled in heaven, and comes downe from above: It is no ordinarie humor nor a rash fury: It is no wilde fire: And it was required about this fire, that they should preserve it, and never let it goe out, but put fuell still to it; and so it was kept for many yeares: so must wee doe with our zeale, wee must labour by all meanes to preserve the fervencie of our hearts, that wee never want fire to burne our sacrifices: Our zeale should be, as the love mentioned, C [...]t. 7.10. that much water could not quench it: Every sacrifice must have fire, Mark 9.

Sixtly, the sacrifices must be salted with salt: so must our Christian sacrifices, as our Saviour Christ shewes, Mark 9.49, 50. And thus we must have the salt of mortification, and the salt of discretion, and we must looke to it, that our salt lose no his faltnes, but that it have a draining power in it, to extract corruption out of our sacrifices: our words to God and men must bee powdred with salt. Col. 4.6. and so must all our actions.

Seventhly, the Sacrifices must bee without leaven, Levit. 2.1 [...]. Leaven in wickednes, or malice, or sowrenes, or deadnes of heart, or worldly griefe: even whatsoever leaveneth, that is, infecteth or maketh the meat offring to be heavie, or sow [...]e, 1 Cor. 5.8.

Eighthly, in the same place of Leviticus 2.12. Hony likewise is forbidden to be mingled with their sacrifices: and by bony may be meant, our beloved sinnes, or particular corruptions: wee should especially watch against them in the time of [...] of holy duties, that they mi [...]gle not themselves with our sacrifices, by infecting our [...]gitations.

[Page]Ninthly, the offring must be waved, and shaken to and fro before the Lord, Levit. 7.3. And this signified the waving of our lips in praier to God for his acceptation: our sacrifices should be soundly tossed to and fro in praier before the Lord: Iob praied before he sacrificed, Iob 42.

Tenthly, on the Sabbath the sacrifices were to be doubled, to signify, that in a special manner wee should consecrate our selves to piety and mercy on the Sabbath day.

Eleventhly, our sacrifices must be offred upwith all gladnes of heart, and spirituall delight. Thus Gods people were said to bee a free-hearted, and willing people, Psal. 47.9. & 110.3. And this was shadowed out, partly by the oil [...] that was poured into the meat offrings, which is expounded to be the oile of gladnes, and partly by the feast they made at the end of their solemne sacrifices, unto which they invited their friends, to joine with them in rejoicing before the Lord: and it is likely David alludes to this feast, when hee faith, hee would take the cup of salvation, and praise the name of the Lord: For as yet the Lords Supper was not instituted, nor do we read of any use of a cup in the sacrifices, or Sacraments themselves, Ex. 18.12. 1 Chron. 16.1, 2, 3, 4. Psal. 116.13.

Twelfthly, if we be called to it, we must not deny unto God th [...]fat of the kidneis, and the inwards. By the fat was meant the things which are dearest to us, most beloved, and that most delight us: and if the service of God, and the Church, and the poore require it, we must deny our selves, and sacrifice what is most deare to us.

Thirteenthly, the Apostle to the Hebrewes, Chap. 13.13. addes, that wee must not leave off well-doing for reproach sake, but be contented to be like Christ, who suffered without the gate, as scorned of men, and like the sacrifice was burnt without the campe. Though all men hate us, and speak evill of us, and cast us out of their companies, yet we must persist in our intention to sacrifice still to God.

Fourteenthly, in the Sacrifices God had a great respect of mercy, that cruelty were not shewed, as Levit. 22.27. When he enjoined, that the creature must be seven daies under the damme, and that no damme with the young one was to be slaine the same day: Certainly, God abhorreth, that cruelty should bee exercised under pretence of piety. Cursed be those long praiers, that will devoure widdowes houses, Matth. 23.

In one thing we differ from the sacrifices: For the sacrifices were dead, or consisted of things without life; but we must be living sacrifices; we must doe what we will doe while we are alive, and must do it lively, with the affections that belong to the duties to be done.

Vse. The use may be briefly twofold: for partly it should humble us for our neglect of praiers & thanksgiving, & almes & contrition: We omit the maine duties of our general calling, when we omit these: It was the abomination of desolation, when the temple was without sacrifices: & how can it but be exceeding uncomely with Gods spirituall house that hath not sacrifices in it? We are Christians but in name, when pietie and mercy is neglected. But especially we should be instructed from hence to mind our work, & to strive to answer our high calling, by a continual care day & night to exercise our selves herein: the smoak of our incense should daily ascend unto God. The Apostle Pa [...]l beseecheth the Romans by the mercies of God, to looke to their sanctifying, Rom. 12.1. Which shewes; it is of wonderfull necessity, and would make us in some measure walk worthy of the Lord. And to the [...]Hebrewes he bids them take heed of forgetting these sacrifices, importing that usually our deficiency in these services, are from forgetfulnes: we forget to pray, and forget to shew mercy, even after we have purposed both.

[Page]And thus much of the worke of a Christian.

Now his honour followes.

Acceptable to God by Iesus Christ.]

VVherein three things may be noted.

First, That howsoever piety, and mercy, and well-doing, finde little acceptation in the world, yet it shall never want honour and great esteeme with God. Pions and mercifull Christians shall never faile of the love and favour of God: Their works are accepted. It is true, that God may change his minde concerning the Ceremoniall Sacrifices: but the acceptation of Christian Sacrifices is a thing established with God, Heb. 10.9. These offerings shall be pleasant unto the Lord, Malach. 3.4. Th [...]y are well-pleasing in his sight, Heb. 13.16. They are a sweet savour unto the Lord, Phil. 4.18. God hath a booke of remembrance, Mal. 3.17. And our fruit shall certainly remaine, Ioh. 15.16. And thus Cornelius his prayers and almes came up before the Lord, Acts 10.

Secondly, That it is not enough to doe good duties but we must strive so to doe them, that God may accept them, Heb. 12.28. Esay 1.11, 12.13.14.

Thirdly, That now our best works are made acceptable to God onely by Iesus Christ, Revel. 8.3, 4. It is from the presenting of Christ, that wee are found holy and without blame in Gods sight, Col. 1.22. Therefore we must doe all in the name of the Lord Iesus, Col. 3.17.

Vs [...]. The use of all should be to teach us, with all care to devote our selves unto godlinesse, that thereby we may prove, what this good and acceptable will of God is. Let us try Gods acceptation; and we shall certainly finde, it shall goe well with the just, Rom. 12.1, 2. Yea, wee should from he [...]ce gather much encouragement to imploy our selves in piety and mercy. It is enough if God accept of us.

Quest. But what should wee doe, that wee may be sure our sacrifices be accepted of God? How shall we know, when God doth accept our service in any holy duty?

Ans. That a mans conscience may be soundly established in this point of God's acceptation, we must looke to three things.

What we must doe, to get our works acceptable to God. First, that the person be sanctified. None but Priests must approach to offer sacrifice to God. They that are in the flesh, cannot please God. Rom. 8.8. The sonnes of Levi must be purified and refined, as the silver is refined, before their offering will be pleasing, Mal. 3.3, 4. When the Lord rejected, with so much disdaine, the sacrifices of the Iewes, he shewes what they should have done to please him: they should have washed themselves by true repentance, and put away the evill of their works, Esay 1.11, 16. Onely the works of the penitent cannot be accepted: if the person be not in favour, the works are hated. For, they are sanctified by the holy Ghost, Rom. 15.16.

Secondly, That the manner of performing our service be right: there are divers things in the manner are hatefull; and divers things pleasing. The things specially hatefull, are; first, beloved sinnes: secondly, hypocrisie: thirdly, malice: and fourthly, luke-warmnesse. The sacrifice is lothsome, if it be blinde, or lame, or blemished: that is, if men bring to Gods service the love of any soule sinne, the service is lothsome, Malach. 1. So, if mens hearts be carried away with continuall distractions, that service is lost: this is, To come neere to God with our lips, when our hearts are farre from him. Hypocrisie is leaven, as beloved sinne is bony; both forbidden. Againe, when a man comes to God's works, and hath not forgiven his brother, hee keepes the Feast with some leaven: his Passeover is defiled; nor can his owne sinnes be forgiven, b [...]c [...]use he forgives not, Math. 6. 1 Cor. 5.8. Finally, [Page] luke-warmnesse is like a vomit to God, when we are neither hot nor cold. They are lothed like the Laodiceans, Revel. 3.

There are other things wonderfull pleasing to God [...] as,

First, When a man doth whatsoever he doth, in the Name of Christ: this is the Altar that sanctifieth the gift, and the sacrifices are here acceptable through Iesus Christ, Heb. 13.15. Col. 3.17.

Secondly, When our works are soundly powdered with salt, that is, when we soundly confesse our owne unworthinesse, and give all glory to God in Iesus Christ.

Thirdly, When wee love mercy and piety, accounting it our delight to doe God▪s will, and thinking our selves gr [...]atly honoured, to be admitted to doe this service, Mich. 6.8. 2 Cor. 8.5.

Fourthly, When wee can bring faith, that is, a heart well perswaded of God, so as we can beleeve all good of him and his mercy. Without faith no man can please God, Heb. 11.6. and God takes no delight in him that withdraweth himselfe through unbeliefe, Heb. 10.36, 37.

Fifthly, When it is our every-dayes worke. Sacrifice will please God, if it be continuall, Heb. 13.15.

Thus of the second thing.

Thirdly, We may know, that our sacrifice is accepted, if the Lord burne it to ashes with fire from heaven. Thus God did put a difference betweene the sacrifice of Cain and Abel, by some visible signe: and though wee may not limit God, and expect hee should answer us by visible signes, yet God hath not left us without testimony of his favour. For, by his word of promise, and by his Spirit bearing witnesse to our spirits, hath hee manifested even from heaven his acceptation: and in particular, when the beleever stands before the Lord with his sacrifice duly offered; when the Lord doth suddenly fill his heart with the cloud of his presence; or warme his soule with the joyes of the holy Ghost; what is this but the signe of his acceptation?

Quest. VVhat if we be accepted in our service of God? what great thing is that to us?

Answ. VVhen God accepts thine offerings, thou maist be assured of three things.

First, Tha [...] all thy sinnes be forgiven thee. God hath purged away thine iniquity: he hath received an atonement in Iesus Christ, Psal 65.2, 3.

Secondly, God is exceedingly delighted in them. Thy sacrifice is a sweet smell unto God: he rejoyceth over thee with joy, Phil. 4.18.

Thirdly, It is a pledge unto thee, that God will supply all thy necessities out of the riches of his glory, in Iesus Christ our Saviour. Phil. 4.19.

Verse 6.

Wherefore also it is contained in the Scripture, Behold, I put in Sion a chiefe corner-stone, elect and precious: and he that bele [...]veth therein, shall not be ashamed.

HItherto of the proposition of the exhortation. The conformation followes: where the Apostle gives reasons why we should make our recourse to Christ, to seek holinesse of life from him; and the reasons are two. The first is taken from the testimony of God, verses 6, 7, 8. The other is taken from the consideration of the excellent priviledges of Christians, unto which they are brought by Christ, verses 9, 10. The testimony of God is both cited, verse 6. and expounded, verses 7.8. In the testimony of God, observe; first, where it is to be found, viz. In Scripture: secondly, how it [Page] is there, It is contained there: thirdly, what is testified. Now, the matter testified concernes either the giving of Christ for the good of the Church; or the safety of the Christian that by faith receiveth Christ.

The giving of Christ is exprest in these words, Behold, I lay in Sion a chiefe corner sto [...]e, elect, precious: the safety and happinesse of the Christian that receiveth Christ, in these words; And bee that beleeves in him, shall not be confounded.

First, of the place where this testimony is found, viz. In the Scripture.

What is meant by Scripture, and why it isso called. By the Scripture, is usually meant all the Books of the old and new Testament, written after an extraordinary manner by inspiration of the holy ghost. But here he meanes it of the Books of the old Testament; but yet so, as the word doth agree to all the Books of both Testaments. Now, this very word gives us occasion to consider of the nature of these Books, and of their use, and of their excellency, and of their harmony.

These Books are called Scripture, because they containe in writing, the whole will of God, necessary to be known of us: they are the Treasures of all truth. The doctrine, which was before delivered by tradition for 2000. yeares, was afterwards written downe and explained in these Books: so as nothing needfull was left out or omitted.

Secondly, this word imports the excellency of the Bible above all other bookes, because it is called Scripture: as if no other writings were worthy to be mentioned in comparison of these. The Scripture exceeds all others in divers respects.

Wherein the Scriptures exceede all other writings. First, because these vvritings vvere inspired all of the holy ghost, 2 Tim. 3.17. 2 P [...]t. 1.21. so vvere no other vvritings.

Secondly, those vvritings containe a vvisdome far above all that, that can be had by the Princes and men of this vvorld, the platform of the wisdome that is in God himselfe, 1 Cor. 6.7.

Thirdly, they vvere penned by more excellent men then any other vvritings: the greatest, vvisest, holiest men; Moses, David, Salomon, the Prophets, Euangelists, Apostles, &c.

Fourthly, they have such properties, as no other vvritings have: they are more perfect, pure, deep, and immutable then any mans vvritings: These containe all things necessary unto faith, and a good life, 2 Tim. 3.17, 18. These vvritings onely are pure, vvithout fault, or error, or any corruption in them, and for depth [...]nd majestie never any vvritings came neare them, and for unchangeab [...]nes, Heaven and earth must passe away, but a jot of Gods word shall not passe away, Matth. 5.24. 1 Pet. 1.23.

Fiftly, if we consider the effects, that must be acknowledged to the praise of the Scriptures, vvhich can be true of no writings besides, no writings can describe God so fully to us: no writings do so bring glory to God, no Scripture but this can convert a soule to God, Heb. 4.12, 13. Other writings may shew us some faults to be avoided, but give no power to subdue them, Ps [...]l. 19.8. These writings onely can minister solid comfort to us in adversity, and these onely can make us wise to salvation, and perfect to every good word and work. The consideration whereof should work in us a singular love to this booke above all other books in the world, yea above all the treasures in the world, we should account them with David more sweet then hony, and more precious then gold, Psal. 19.11. Psal. 119.14, 15, 27.

Thirdly, the third thing may be noted from hence, is the harmony of all these books, they all agree, as if they were but one writing, yea but one sentence, yea one word: though the books were written by divers men, yet they agree so perfectly, that they all sound one thing: for they were all inspired by the same Spirit of God: which should teach us, when wee meete with [Page] doubts, or objections, or scorning contradictions, to condemne our owne ignorance, and to be fully resolved, that there is a sweet harmouy, though we doe not see it. And secondly and especially it should knit our hearts to the Scriptures, wee should be affected as with the most delightfull musick of the world, or in the world.

Fourthly, The fourth thing concernes the use of Scripture, and so we may note two things. First, That wee must receive no opinions but what can be proved by Scripture, To the law and to the testimony: if they speake not according to these, it is because there is no truth in them, Isaiah 8. Secondly, we may note hence, that the best men must prove what they teach, by Scripture. If the Apostles did it, who were men priviledged from error, then much more must other men: we must beleeve no man, above what is written, 1 Cor. 4.6. and hee is accursed, that teacheth other things then what is written, Gal. 1.7. though he were an Angell from heaven. Which should teach us to get proofes into our heads for all that we beleeve, and to take heed of receiving traditions even from good men. For there be traditions on the right hand, as well as on the left, Ioh 5.30. Acts 17.1. Thes. 5.21.

Secondly, Thus of the place, where this testimony is: The manner how it is there, is in the word Contained: It is contained in Scripture.

Contained.] [...]

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 [...]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.

[Page]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,Malach. 3.1. And of the ends of his comming, he makes a proclamation all the world over,Esay 55.4. 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,Esay 62.11. 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,Math. 4.11. 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.

[Page] 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,Vse. 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 out such a project for reconciliation: Besides, what can God denie us, if hee can give us his owne Sonne? and who is pleased also in his Word to signifie so much, and commanded it by his servants to be told to the parties offending, that he hath found out such a way of perfect peace.

Thirdly, Wee should hence be comforted in all the straits of godlinesse: when the Lord goeth about to lay the foundation of grace in our hearts, and to forme Christ in us, vvee should remember it is the [...]ords vvorke, and it shall prosper; if the Lord will have it goe on, vvho can hinder it? The gates of Hell shall not prevaile against it, vvhen God builds it upon this Rock.

Fourthly, it should teach us in all other distresses to trust upon God, and never be afraid of the oppositions of men, or the impediments of our deliverance. For vvhat shall restraine Gods mercy from us? If the Lord can bring about such a vvorke as this, to found Sion, by laying Christ as the chiefe corner stone in her; then vvee may trust him in lesse matters. The Lord vvill accomplish all the Counsell of his vvill, and he that hath promised, that all shall vvork together for the best, will performe it. To this end he pleade [...] this vvorke of [...]ounding Christ in the vvomb of a Virgin, of purpose to give them thereby a signe of deliverance: then, in a temporall affliction it is easie for him to save us, and deliver us from all our troubles, that can give us a Saviour for all our sinnes.

Lastly, Ministers that are but under-Masons and Carpenters, must learne to take all their directions at God, both to see to it, that they lay no other foundation, then vvhat God hath laid, vvhich is Iesus Christ, and in all things to be faithfull in good vvorks, as such as must make their accounts to God.

And thus of the Author.

Thirdly, The time followes.

I lay, or put.]

Hee [...]peakes in the present time, yet meaneth it of a thing to be accomplished in the time to come. For God laid Christ downe, as the corner stone, partly in his Incarnation, vvhen hee sent him into the vvorld in the flesh to take our nature; and partly hee is said to lay downe this corner stone, vvhen spiritually by meanes he formes Christ in the hearts of men in the visible Church. Now the Lord speaketh in the pres [...]nt time, I doe lay, for divers reasons. [...]irst, To signifie, that the care of that businesse was then in his head, he was plotting ab [...]ut it, and did continually minde it. Secondly, To signifie, that howsoever the maine worke of the open restoring of the world by Christ, in the calling of the Gentil [...]s, was long after to be done, yet God did spiritually forme Christ in the hearts of the remnant, so as at all times he did more or lesse further his building. Thirdly, To note the certainty [Page] of the accomplishment of it, hee saith, Hee did then doe it, to assure them, it should as certainly be done, as if it were then done: which should teach us to beleeve God, and never limit him. When wee have his promise, let us reckon upon it: if God promise us any thing, it is as sure as if we had it.

Thus of the time.

Fourthly, The manner followes, noted in the word Laid.

I lay.

There are many things imported under this similitude, that Christ is laid, as the Mason layes the chiefe corner stone in the earth. For it imports,

That Christ is laid as a foundation-stone, imports many things. First, The divine nature of Christ, that hee was before he was incarnate, as the corner-stone was, before it was laid for a foundation. Christ descended from heaven, Eph. 4.7, 9.

Secondly, The unchangeablenesse of Gods ordinances concerning the giving of Christ. Hee hath laid him as a foundation, that hee would not have taken up againe.

Thirdly, the hiding of the glory of Christ, and of his life. He is of a singular use to the Church, and the Frame of God's work appeareth in his members: but Christ himselfe is hid with God, Col. 3.3. He is like the stone hidden in the earth: he is buried in the ground: and therefore wee should be the more patient, if our life be hid also with God.

Fourthly, It may be, by this tearme the mysterie of the birth and conception of Christ is intimated. God digged the ground of our natures in the womb of Christ, that he might lay Christ there, &c.

Fifthly, so it may likewise import the sanctification of the humane nature of Christ; who was qualified, as the stone is squared when it is laid downe.

Thus of the manner▪ The place followes.

In Sion.)

Sion, for certaine, was a Fort of the Ieb [...]sites, built on a hill close to Jerusalem; which was taken by David, and called the City of David, 2 Sam. 5.7; the Temple being afterward, built here. The Church of the Jewes was called Sion, because here they assembled: and so afterwards it was the title given to the Church of God, both of Iewes and Gentiles, that agree in one faith and true Religion, Zach. 10.11. And in especiall, by Sion is meant the place of the assembly of the Saints, the Sanctuary. In the twelfth to the Hebrewes, verse 22. it is thought to signifie the Saints in heaven, even the Congregation of the first borne. In this place it must need [...] meane the Christian Church; in which, God built the new world, laying the foundation in Christ i [...]car [...]ate▪ whi [...]h began in Ierusalem, even at Sion in the Letter.

Now, when the Lord cal [...]s his Church by this name of Sion, it is to import divers things; partly to tell us what we were by nature, and partly to tell us what we are by his grace and favour.

By nature, what were our assemblies but Forts of Iebusites, in which multitudes of locusts swarmed? we were Ca [...]aanites, enemies to God and all true religion: we were the halt and the blinde, mentioned, Mich 4.6, 7; alluding to that in 2 Sam. 5.6, 7. But, being conquered by David our King, even Christ the Sonne of David, we are new fortified for his use, and our estate is fitly resembled by Sion.

The Church is like Mount Sion in divers respects. 1. The Church is like Mount Sion for visibility. Christians are like a Citie on a hill: they are such as all sorts of men easily take notice of; not that th [...] men of the world are in love with Christians, but many times out of the hatred of the truth set they eyes and thoughts upon them, Matthew 5, &c.

Secondly, The godly are like Mount Sion for unremoveablenesse: they [Page] that trust in the Lord, are like a mountain: men may as soon remove a mountain, as remove them from God, and happinesse in God. Psal. 126.1.

Thirdly, the Church is like Sion in respect of Gods habitation there: God dwels there: he keeps house there, and in the assemblies thereof hee feeds his people. The Sanctuary is Gods foddering place: it is the City of God, the mountaine of his holinesse, the City of the great King, the City of the Lord of Hostes: God shines there, Psal. 48.1, 2, 8. Psal. 50.2. Hee is known there familiarly, because his dwelling place is there, Psal. 76.1, 2. He hath chosen his Church out of all the world: it is the place only which hee hath desired: it is his rest for ever, Psal. 132.13, 14, 15. It is the place of the name of the Lord of hosts, Esay 18.7. As David ▪ by an excellency reckoned Sion to be his City of residence: so God doth account of the Church as all he hath, as it were, in the world.

Fourthly, it may be, that the Church is resembled to Sion for the littlenes of it, in comparison of the world: even in Sion, that is so much despised, will God lay his corner-stone.

Fiftly, but the principall thing here intended, is, To signifie to us, that God loves his Church above all the world, and that he will give Christ to none but to the Church. Out of Sion there can be no salvation; and in Sion there is all happines to be had.

The consideration hereof may serve us for many uses.

Vses. First, we should hence informe our selves concerning the excellency of the Church of God above al other Assemblies of men in the world. We should learn to think of the Assemblies of Christians, as the Sion of God; she is the Mountaine of his holines, the joy of the whole earth, Psal. 48.1, 2. the perfection of beauty, where God shines more than in all the world besides, Psal. 50.2. The Moone may be confounded, and the Sunne ashamed, when the Lord is pleased to shew himself to raign in Sion, and before his Ancients gloriously, Esay 24 23. yea the Church of God is an eternall excellency, Esay 60.15. whereas all other glories will vanish. And besides, we should hence be informed concerning the necessitie of obtaining salvation in the Church. For this text shews us, that Christ is no where laid but in Sion, and can no where be found, but in the true Church; In Sion onely hath God placed salvation for Israel, his glorie: Onely the godly are Gods Israel: Onely in Israel doth God glorie, and onely in Sion can Gods Israel finde salvation, Isaiah 46. ult.

Secondly, Hence wee should especially be moved to an effectuall care to make it so, since that we are in the true Church, and that we are true members of Sion; and withall wee should strive above all things to procure for our selves the ordinances of God in Sion. It is said of the godly distressed for want of means, that going they went, and weeping they did goe to seeke the Lord in Sion with their faces thitherward, and with a resolution to binde themselves by covenant to the Lord, to be any thing he would have them to be, onely if they might find favour in his eyes herein, Ier. 50.5.

Quest. Now if you aske mee, how the true members of Sion may bee knowne?

Answ. I answer: first generally, that all that are in Sion are not of Sion,Marks of such as are true members of Sion. and further, that we must not judge of true Christians by their number. For God many times takes one of a Tribe, or one of a City, and two of a Tribe, to bring them to Sion, Ier. 3.14. But yet to answer more directly: Thou must be a new creature, or thou art no member of Gods true Sion. For of every one in Sion it must be said, He was borne there, Psal. 86.5. The gates of Sion are to be opened onely, that a righteous nation may enter in, Esay 26.1, 2. Men may deceive themselves, but God will not be deceived: For hee hath [Page] his fire in Sion, and furnace in Jerusalem: Hee will try every man, and make his count onely by righteousnesse, Esay 31.9. Rom. 9. and therefore the sinners in Sion have reason to be afraid, Esay 35.14. And if yet wee would have signes more particular, wee may try our selves by these that follow.

1 King 19.1, 21 Revel. 14.5.First, Sion is a Virgin, and all the godly are the Daughters of Sion, and so the chiefe Daughter of a chiefe mother. Now this is a true vertue of a true member of the Church, that his love is undefiled towards Christ; He is not enamoured with other things: Hee will have no other God, but one: He accounts all things but drosse and dung in comparison of Christ: He harbours no beloved sin, but denieth the inticements of it, with detestation and grief that he should ever be so assaulted.

Secondly, God knoweth his owne in Sion by this signe, that they are they that mourne in Sion, that are farre from making a mock of sinne: The Lord himselfe is their witnesse, that their hearts are heavy by reason of their sins, and they know no griefe like to the griefe for their sins, Esay 61.2.

Thirdly, thou maist know thy estate by thy subjection to Christ and his ordinances: For God hath set his King in Sion. Now if thy Soveraigne be in heaven, and thou canst be willing to be ruled by his ordinances, this will be a comfortable testimony to thee: as contrariwise, if thou dislike his government, and wouldst faine cast his yoake from thee, so as this man may not rule over thee: thou art of the number of the people, but not of Gods people, Psal. 2.6.

Thus of the second use.

Thirdly, wee should be carefull to celebrate the praises of God, yea and therefore carefull for all the goodnesse hee shewes unto us in Sion: Praise should wait for him.Psal. 65.1. The Lord is great, and greatly to be praised in Sion, the City of our God, Psal. 48.1. Psal. 147.12. Esay 51.16. All that serve the Lord in Sion, and are refreshed with the comforts of his presence, should get large hearts both for admiration, and celebration of his goodnesse, Psal. 134. the whole Psalme. Come, say the godly, Ier. 31.10. let us declare the work of the Lo [...]d in Sion, &c.

Fourthly, since Sion is the place where the Lord keeps house, and gives entertainment to all his followers, we should call one upon another to goe up to the Lord in Sion; wee should run thither to the bountifulnesse of the Lord, and in all our wants shew our selves instructed in this point, by making our recourse unto Sion, as the place where God is pleased most readily to declare his shining mercies, Ier. 31.6, 12.

Fiftly, we should be stirred up to much praier for the accomplishment of the building of God in Sion; Our hearts should long to see this work prosper: Oh that the salvation of Israel were come out of Sion [...] Psal. 14.1. For Sions sake we should not hold our peace, Esay 62.1. but still beseech the Lord to doe good to Sion, and build up the walls of Jerusalem. Psal. [...]1.20.

Sixtly, We should especially be grieved, if we see that Sion prospers not: Of all judgements, we should most lament the desolation of Sion. The whole booke of Lamentations is spent upon this subject: Wee should hang our harpes upon the willowes, if wee remember that Sion lieth waste, and there be none to build her up, Psal. 137.

Seventhly, the especiall use should be for consolation: If the Lord doe us good in Sion, we should 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 mise [...]ies were outwardly to f [...]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 [Page] 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,Speciall prerogatives of Si [...]n and the true members of it. 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, Z [...]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.Esay 4.5. Esay 33.20. 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. [...]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.

Thu [...] it should serve for consolation.

Eighthly, It imports and imputes also great reproof:Vse 8. 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 [Page] false.Esay 49.1 [...]. 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. [...].

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 was laid downe of God as the corner-stone.

Elect and precious.]

There are two Epithers, by which the corner stone is commended, as meet to be the onely head of the corner. The first is, that it is an Elect one, a choise one, that one of a thousand, there was not such another to be found in all the heap of the creatures to make a corner stone of. This is he that is separate from sinners, and acknowledged to be better and fitter for this worke, than the Angels in heaven. There can be no other name, upon which we may be founded, but onely the happy name of Jesus. And therefore for the use of it, let every knee bow at the name of Jesus, and let every tongue confesse to the glory of God the Father, that he hath been wonderfull in his choise. Let us adore him, whom God hath chosen, and given unto us as the foundation of all our happinesse, especially let us learn of God to make our choise of him.Note. Oh Infidelity, Infidelity, how just is thy wofull destruction [Page] for thy unbeliefe! Oh man, that mightest have beene for ever happy in this choise! Oh let us be warned, and save our selves from the common ruine of the world. Let all this be vile in respect of Christ. Let us ch [...]se him above all the world. Hee is worthy, upon whom all our soules, and all our minde, and all our joy should be set. God forbid we should rejoyce in any thing, but in Christ, and him crucified. Let us be crucified to the world, so we be loved of Christ. Shal we wilfully make our selves like the miserable Jews? Shall we chuse rather Barabbas than Jesus; & Belial, rather than Christ? If the daughter of a begger should be offered in mariage, whether shee would chuse of a matchlesse Prince, or a base and servile pesant, would wee not detest such folly, if she should neglect the Prince, and choose the pesant? And yet this is our case. God requires no more of us, but to choose his Sonne before the world, or satan, or the flesh, and we are assured of eternall advancement: and yet behold, we chuse not, we deferre the time, we court the pesant that will for ever undoe us, and neglect the continuall sollicitations of the Heire of all things. Lord, put to our faith, and make us for ever resolute to cleave to the Lord Jesus, and him alone.

Secondly, he is said to be precious. Of this before: but yet somewhat not [...] for the Use. Is he precious? O then, first, how should we admire the glory of that building, when the foundation is laid with precious stones? Secondly, this should beget in us an high estimation of Christ.

Quest. What should wee doe to attaine to this, heartily to account of Christ, as so excellent above all other things?

Answ. First, wee must think much of our misery, and our need of Christ.How we may get an esteeme of Christ above all things. The true reason, why wee are not more joyed in Christ, is, because wee are not soundly [...]atechized in the particulars of our misery in our selves; wee should seriously lay that doctrine one time after another upon our hearts, and it will make us run to Christ with singular affection.

Secondly, wee should get Catalogues of the great things purchased by Christ, and of the wonderfull precious promises made unto godlinesse, both for this life and that which is to come. This would put all other projects frō the world, or the devill, or the flesh, because there can be nothing in any degree comparable unto the unsearchable riches is to be had by Christ. Oh the preferment of a true Christian, if he had studied the premises foundly! If we could effectually think upon the favour of God, the pardon of all sins, the inhabitation of the holy Ghost, the gifts of the Spirit, and all other sorts of spirituall blessings, if there were nothing else to be had by Christ, what can be equall in value to that immortall inheritance reserved for us in heaven?

Thirdly, we should much think of the dignity of the person of Christ, of whom it is true, that when God brought out his first begotten Sonne, he said, Let all the Angels of heaven worship him; As also of his transcendent preferment to be carried up to heaven, and there sit at the right hand of the Majesty on high; a King of all Kings, even such a King, as all the Kings of the earth must cast downe their Crowns at his feet. It is unspeakable stupidity that keep us from being fired with these things.

Fourthly, we should often contemplate of our interest in Christ, and the assurance that he is of God given to us: All things are ours, because Christ is ours, as the Apostle Paul speaks.

Quest. But how should wee shew that we doe account Christ as deare and precious?

Answ. I answer by divers things.

First, by longing for his comming againe to us,How we manifest our account of Christ as precious. mourning for our owne absence from him. Then wee did indeed soundly shew our love to Christ, when we did feele our hearts affectionately moved with a vehement desire [Page] after him. It is a dull love of Christ that can be content with his absence.

Secondly, while wee are here in this world, wee may shew the high account we make of Christ, by joying in him, that is, by taking comfort in the meanes of his presence, or in the thoughts of his love to us; when we can preferre our entertainment in the House of Christ, above our greatest joyes on earth.

Thirdly, when in our conversation wee can be contented to shun all the baits of the world and Satan, and in respect of Christ, contemne all those sensuall pleasures, profits or honors that intice us to make shipwrack of faith and a good conscience. Then wee love Christ indeed, when our credits, friends, riches, yea life it selfe is not deare unto us for Christs sake and the Gospell.

Fourthly, when we can renounce our owne righteousnesse and praises, and seek onely to be found clothed with his righteousnesse.

Fiftly, we signifie our respect of Christ, by the very respect we shew to the members of Christ. He loves Christ with all his heart, that loves and entertaines Christians as the onely excellent people of the world.

Hitherto of that part of the testimony which concerns Christ: the other part that concerns Christians, followes.

He that beleeveth on him, shall not be confounded.]

In which words, the happinesse of the Christian which beleeveth in Christ, is expressed.

There are many points of doctrine may be observed out of these words; as,

First, in generall, it is faith that makes the difference among men before God: men are judged of before God by their faith or unbeliefe. God, to find out a worthy man, doth not aske what money, or land, or birth, or offices he hath; but what faith he hath, Gal. 5.6. He is rich and happy, that beleeveth; and he is miserable, that beleeveth not, whatsoever his outward estate be. Which should cause us more soundly to informe our selves, and not to be lifted up in our selves for any outward things, nor to be dejected, if our faith prosper: and it should be a great comfort to poore Christians in all their wants, if the Lord have made them rich in faith. He is a great rich man, that hath a strong faith. And therefore also wee should learne to judge of men, not according to the flesh or these outward things, but ever acknowledge more honour to a faithfull Christian, than to any rich wicked man. And it is a great signe of our owne uprightnesse of heart, when we can judge of Christians as God judgeth, and without dissimulation account them the onely excellent Ones.

Secondly, in particular wee may here observe the necessity of faith, in respect both of the favour of God, and the merits of Christ: we cannot please God, though we be in Sion, without beleeving, Heb. 11.6. and without faith we see here, we are not built upon the foundation, and so have no part as yet in Christ. And therefore wee should every one be throughly awakened, to examine our selves whether wee have this precious faith or no, 2 Cor. 13.5. and to keepe our owne soules with so much attendance hereupon, as to be sure the Tempter deceive us not in our faith, 1 Thes. 3.4. And here especially take heed, that thou dash not thy soule upon the rock either of ignorance, or presumption: of ignorance, as many doe, that to this day know not what a true faith is; of presumption, as many doe, that entertaine, without all ground from Gods promises, a hope to be saved, which they call a strong faith in Christ; and yet live in their sinnes without repentance. and here never taste of the sweetnesse of spirituall things, nor shew the affections of godlinesse in Gods service.

[Page]Thirdly, note that hee saith, H [...]e that beleeve [...], indefinitely, meaning any, of what nature, or condition, or state of life soever. And therefore when this Text is quoted, Romanes 10.11. and 9.33. hee saith, in stead of Hee that, Whosoever beleeveth: which sheweth us plainly, that in matter of faith God is no accepter of persons. No man can say hee is exempted. A poore man, a Gentile, a Barbarian, an unlearned man, a servant, &c. may beleeve as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex. Faith will make any one a childe of God, and a member of Christ. The severall sorts of men are all one in Christ Jesus, Gal. 3.26, 28. This is the large extent of Gods love to the world, that whosoever beleeveth should be saved, Iohn 3.16. Mark 16. The proclamation is to all that are athirst, they may be possest of those treasures of gold without money, Esay 55. Which should much embolden us to goe unto God with a true heart, in the assurance of faith, Heb. 10.22. And withall it should cause us to cast out of our hearts all the waverings and doubts of unbeliefe, arising from our owne condition in unworthinesse.

Fourthly, we may hence note, that faith in Christ was ever required in all sorts of men. It was required of them in the Prophet Esay's time; and it is still here required in the Apostles time. Thus Paul, Heb. 11. shewes, that faith was the character of the godly in all ages before the Floud and after the Floud, before the Law and after the Law: and he proves it by an induction of particulars in their severall ranks. Which againe should both serve to take downe carelesnesse, seeing never man could please God without faith; and withall it should much perswade us to get and preserve faith, seeing we have such a cloud of witnesses; and that every godly man in every age of the world did provide himself of faith, whatsoever he wanted.

Fiftly, observe here the nature of true faith. To beleeve God in any thing he saith, will not save us, if we beleeve not in Christ. The object of faith is Christ: for, though we beleeve other things, yet either they are not things that directly concerne salvation, or else they are founded upon Christ: nor is it enough to beleeve Christ, or to beleeve that he is sent of God, but wee must beleeve in him, that is, out of sound judgement wee must with all our hearts imbrace the happy newes of salvation by Christ, and relie upon him and his merits onely for our owne particular salvation. The very comparison here imported, shews us the nature of faith. Christ is like the foundation of a house: now, to beleeve in Christ, is, to fasten our selves in our confidence upon Christ, as the stone lieth upon the foundation. To beleeve in Christ, is, to lie upon Christ unmoveably, and not flee out of the Building. And it is to be noted here, that the Apostle addes these words, in him, to the Text in Esay, of purpose to explain the Prophets meaning, and to shew what kind of beleeving the Prophet intended. Therefore it is apparant, that Pagans cannot be saved, because they beleeve neither God nor Christ: no Jews and Turks, because they beleeve God, but not Christ; nor the common Protestant, because he onely saith he beleeveth, but doth not beleeve indeed; nor the Papist, because he beleeves not in Christ, nor placeth his confidence in him alone, but in his own works, or in Saints, or Angels, or in Popes pardons and indulgences.

Sixtly, note here the circumstance of time, by which he describeth a true faith. Hee doth not say, Hee that shall beleeve, or, Hee that hath beleeved, but, He that doth beleeve: which is to shew us both what we should doe with our faith, and what in some measure is done by every beleever: for wee should not beleeve at one time onely, but at all times, we should every day live by our faith, Gal. 2.21. Christ liveth in us by faith, and so long as we goe about without faith, we make Christ to be in us as it were without [Page] life.Note. To spend one day without faith, is, to bury Christ as it were for so long. Now the life of Christ must be considered of us two waies: namely, as it is in it selfe, and as it is in our sence. For this latter, it is true, when we imploy not our faith, we let Christ die in us in respect of sence. But for the first way, it is certaine, a Christian doth alwaies beleeve, after the life of faith is once conceived in him. There is no time in which it can be truely said, Now he beleeveth not. Therefore doth the Apostle here say, He that beleeveth. It is true, that in some particular points or promises, a Christian may fail through unbeliefe; but not in the maine point, or promise of salvation by Christ. It is true also, that a Christian may oftentimes, and usually, want the feeling of his faith, and goe without the joyes of the holy Ghost, but yet he wanteth not faith: yea, a Christian may violently object against beleeving, and thinke he hath not faith, by the temptation of Sathan, and the rebellion of that part of him that is unregenerate; and yet God can dispell 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;Note. 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,Psal. [...]27.5. 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 pl [...], as Acts 9.22. Sometimes to be driven into amazement or wonder, [Page] 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,Meanes by which God keeps the beleever from being confounded. 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 [...] 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 thē strength to beare it, and patience and magnani [...]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,In what things the beleever shall not be confounded. 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,Rom 3.25. & so need not be ashamed at any time of their condition, Ioh. 1.12. Fourthly, [Page] in respect of accesse unto the presence of God. For by faith hee is priviledged, hee may goe with boldnesse and confidence into the presence of the King of Kings; and therefore what should confound them? Eph. 3.12. Fiftly, in respect of the promises of God. For by faith hee obtaineth many rich and precious promises, each of them like a Well of joy, and a very spring of contentment, 2 Pet. 1.4. Heb. 11.13, 33, 34. Sixtly, in respect of the hope of glory. For by faith we have accesse to this grace, whence wee stand and rejoyce in the hope of the glory to come, Rom. 4.2.

And for the day of Judgement, it is certaine, they shall not be confounded in two respects: First, they shall have boldnesse at that day and houre, and praise before all the world: They that are not ashamed of Christ in this world, he will not then be ashamed of them. And secondly, they shall be delivered from eternall confusion and damnation. They shall enjoy everlasting salvation, and shall not be confounded world without end, Esay 45.17.

Quest. So that by this which hath been said, we may in part know, how to answer that objection which may be made: For some one may say, The Scripture in divers places seems to grant, that Gods servants have been ashamed and confounded.

Answ. Now for answer hereunto, divers things must be distinctly considered of.

How far the godly may be confounded. First, the godly shall not be ashamed, or shamed with everlasting shame, or they shall not be ashamed at the day of Judgement: though it were granted, they might be ashamed in this life, Esay 45.17. in that World, which is without end, they shall not be ashamed.

Secondly, we may answer with the Prophet Daniel, that shame and confusion belongs unto the godly, if we respect their deserts, but they are freed from it by the covenant of grace in Christ, Dan. 9.7.

Thirdly, if we consider of the state of the Church in the publike condition of it, as both good and bad are mingled together: so God may powre out terrible shame and confusion upon visible Churches for their great provocations, as Ier. 9.19. and 17.13.

Fourthly, this promise shewes what God will make good to the beleever, if the fault be not in himselfe: he shall be set in such a condition, as hee shall have no reason to be ashamed, but in all distresses two things shall be certaine: first, that God will come quickly to his succour, Heb. 10.35, 36. Secondly, that till his deliverance he shall have a fair assurance and evidence for his hope in God, by his promises: so as if he doe not withdraw himselfe through unbeliefe, in rest and quietnesse he shall be fortified, Esay 30.19.

Fiftly, if wee restraine the sence to the coherence and particular drift of this place, we may answer three things: First, that he shall not be so confounded as to be driven to run headlong upon the use of any unlawfull meanes. Secondly, that he shall not fall downe from the foundation, which is Christ, though he should endure many a sore storme. And thirdly, hee shall not be ashamed in the point of Justification: hee shall never repent that he relied upon Christ, and his merits and righteousnesse.

Sixtly, it is true, that in some temporall crosses they may be foiled in the judgement of the world, and in their own sense, as the Prophet confesseth, Psal. 48.9. and so farre as this promise reacheth to temporall things, it must be understood with that common limitation, Esay 54.4. viz. so farre as it is good for them, they shall be kept from shame, as for poverty, or sicknesse, or the like, that is, if it be good for them. But yet if this temporall shame doe fall upon them for their sin [...]es, repentance will remove it, as is promised, Ioel [...].13, 26.

Lastly, the Lord will give his people double for all their confusion, Esay [Page] 61.7. and therefore it is not to be reckoned as a crosse, for which they have so much recompence made them.

Vses. The use of all this remains then to be considered of, which concerns first, the godly; secondly, the wicked.

The godly should here learne,

First, to take notice of their priviledges above other men in this respect, &c.

Secondly, to sue out this promise upon all occasions. For since they have a grant of freedome in this kind, they should seek unto God for the obtaining of it as they shall find need; when either their crosses presse them, or their hearts faile them: so did David in many places of the Psalmes, as Psal. 31. 1, 17. and 119.116. and in divers other places.

Thirdly, but they must ever look to it, that they be such as may answer the conditions of this promise, expressed in this or in other Scriptures; as,

1. They must preserve a constant respect unto Gods commandements, and in all their waies be sound in Gods statutes; else,Conditions of such as wil not be confounded. wilfull sinne and shame will be companions, Psal. 119.6, 80.

2. They must not be ashamed of Gods truth, and the profession of it, but witnesse a good profession before all men, Psal. 119.46.

3. They must not be too tender in matter of reproach from the world, but learne of Christ to despise the shame and scornes of men, Heb. 12.2. Esay 51.6, 7.

4. In this Text they must hold fast their faith, and live by it; it is a promise to the godly, as he is a beleever, and will relie upon Gods mercy in Jesus Christ: we must be established in the faith.

The wicked may hence gather an argument of singular terror. For this Text imports, that such as live in their sinnes without repentance, and have not a lively faith in Jesus Christ, shall certainly be confounded: and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion.

Quest. Now if any ask who are they shall be ashamed and confounded?

Answ. I answer out of severall Scriptures, They shall be ashamed and confounded,

First, that worship graven Images, and trust upon them,What sorts of men shall suffer shame and confusion. Psal. 97.7. Esay 42.17.

Secondly, that wish evill, and hate the godly, and rejoyce at their misery, and seek to doe them mischiefe, Psalm 44.7. Psalm 129.5. Esay 26.11. and 41.11.

Thirdly, that are proud, and deale perversly: for pride is a fore-runner of shame, Prov.

Fourthly, that call not upon the Name of the Lord, that use not prayer, Psal. 53.5.

Fiftly, that use customary lying: they shal be lothsome, and come to shame, Prov. 13.5.

Sixtly, that put their trust in men, and not in the Lord, Esay 20.5.

Seventhly, that are ashamed of Christ and the Gospell in this world, Mark 8.38.

Lastly, that go about to establish their own righteousnesse, Rom. 10.4.

[Page]

Verses 7, 8.

7. Vnto you therefore which beleeve, it is precious: but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner:

8. And a stone to stumble at, and a rock of offence, even to them which stumble at the Word, being disobedient; unto the which thing they were even ordained.

IN these words the Apostle expounds or applies the former testimony of Scripture, which he urgeth both for the beleever, and against the unbele [...] ver. The beleevers he cals upon to take notice of their felicity; assuring them that that Scripture doth avouch, that Christ is an incomparable treasure to them. Concerning the unbeleevers he speaks terrible things; whom he describes both by their sin, and by their judgement. The sinne is disobedience: their judgement is to be considered as it is denounced, first, against their Leaders, whom he cals Builders; and then, against the whole body of unbeleevers. The plague upon the Builders, is, that the Kingdome of Christ shall be advanced in spight of their hearts: they shall perish and be confounded, but Christ shall raigne and flourish. The plague upon the body of unbeleevers, is, that Christ shall be to them a stone of stumbling, & a rock of offence; which is amplified by the consideration of the causes, partly in themselves, which is their stumbling at the Word, and disobedience; and partly in God, who in his justice hath appointed them thereunto.

Thus of the order of the words.

Now before I come to the ful opening of each particular in these two verses, I may observe divers things from the coherence and generall consideration of all these words.

First, in that the Apostle doth not rest satisfied to alledge the Text, but doth withall apply it, it shewes the necessity of application. We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it be not eaten; nor a medicine cure the disease, if it be not taken; nor a plaister heale the sore, if it be not laid to it; nor are our wants supplyed by comming to the market, if we do not buy and carry home. Which should work in us a sound care of application of the Word we heare or reade: and withall it should waken us to a care of observing all the rules that may further us in applying; which are these and such like.

Rules for the applying of the Word [...]. First, we must be carefull to understand rightly the Scriptures wee would apply: this is the very foundation of all application that is profitable, 2 Pet. 3. else we may grow perverse, and wrong both the Word and our own selves.

Ob. But some private man might say, This is hard: how can we learne to know the cleer meaning of the Scripture, and the sense of the Text?

Sol. For answer hereunto, thou must know, that there be divers rules that may help thee to understand, or at least, keep thee from wrong and dangerous mis-application.

First, thou must be wise to sobriety, & not presume to know above what is meet, nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling, or are not evidently revealed in Scripture.

Secondly, thou must have respect unto other Scriptures, to take no sense that is contrary to other apparant Scriptures.

Thirdly, thou must haue respect to the Analogie of faith, to avoid all senses which oppose any article of faith, or thy faith, Rom. 12.3.

Fourthly, thou must avoid all doubtful disputations, and unprofitable questions, and vain [...]anglings, that tend not to edification, and the salvation of thy soule; and account it as a happinesse, to be able to keep thy selfe free from [Page] intanglements therein. And therefore stand at the doore of every opinion, and before thou let it in, ask this question, What shall my soule be advantaged by this opinion at the day of Jesus Christ? and if it cannot answer to it directly, reject it. Psal, 119.66. David praies God to teach him good judgement and knowledge.

Fiftly, let the publike Ministery of Gods servants be the ordinary rule of thy interpretation, so long as no sense is taught there contrary to the former rules, 1 Cor. 14.36. and where thou doubtest, thou must seek the law at the Priests mouth, and be very fearfull in any thing to be wiser than thy Teacher; I meane, to nourish private opinions, which are not justified by publick doctrine.

Sixtly, pray to God to teach thee, and to give thee his Spirit to leade thee into all truth: understanding is Gods gift, 2 Tim. 2.7. and he will teach thee humbly his way, Psal. 25.

Thus of the first rule: wee must first soundly understand the sense of the Scripture we would apply.

Secondly, thou must bring a mind apt to be taught, willing to be formed, and to be all that which God would have thee to be: thou canst never profit by application, without a penitent mind; a mind that will part with any sin God shall discover in thee, and a mind carefull to observe the conditions required, as well as the promise tendred, Iames 1.21. This is indeed to glorifie the Word.

Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt finde in all doctrines a difference. Some things, read or heard, have a speciall taste put upon them by Gods Spirit, or a speciall assurance of them wrought at the time of reading or hearing. Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee. Eate that which is good, Esay 55.2. Try all things, and keep that which is good, 1 Thes. 5.20.

Fourthly, know that serious and secret meditation upon the matter thou hearest, is the principall nurse of fruitfull application: it is but a flash can be had without an after and deliberate meditation; and about meditation, remember these rules:

1. Let it be secret.Rules for meditation.

2. Hee must let it be full. Give not over till thou hast laid the truth up in thy heart: take heed of that common deceit, Psal. 119.45. of resting in the praise or liking of the doctrine: be not a Judge against thine owne soule, For, if the doctrine be worthy of such praise, why darest thou let it slip and run out? Let not the devill steal it out of thy heart, Mat. 13.20. or the cares of life choke it, Luke 11.28.

3. Let it be constant, Be at the same point still from day to day, till it be soundly formed and seated in thy heart. How rich might many Christians have been▪ if they had observed this rule! Psal. 1.2. Psal. 119.3, 5. Esay [...]6.9.

Fiftly, be wise for thy self: take heed of that error of transposing thy applications: say not, This is a good point for such and such, till thou have tried thine owne heart, whether it belong not to thee, Psal. 119.59 Pro. 9.7.

Sixtly, by any means be carefull of the seasons of doctrine: be wise to understand the season. There be many truths, which if thou let passe the opportunity of informing of thy selfe, thou maist perhaps never have it so againe: and therefore take heed of losing precious things, when thou hast the time and meanes to attaine them, &c.

Thus of the first point.

The second thing is the speciall duty of Ministers, to apply the Scriptures to the hearers that belong to their charge: we see the Apostles doe it, and [Page] for this purpose hath God set apart the ministery of the Word, that by them it might be applied. God inspired the Scriptures, and the Ministers are to urge them, and whet them upon the hearts of their hearers for their Instruction, Reproofe or Consolation, 2 Tim. 3.17. They are like the Priests for cutting up, or dividing of the Sacrifices, 2 Tim. 2.15. And this may serve to justifie the course of godly and painfull Ministers, that most study the sound application of their doctrine; and secretly staineth the pride of those men, that avoid with scorne, application, vainly affecting the praise of wit and learning.

Thirdly, we may hence note, that all men in the visible Church, have not a right to the comforts of the Scripture; and it is the Ministers duty to drive wicked men off from claiming any part in the promises, which are the onely treasure of the Saints, as here wee see in these two verses, the Apostle carefully doth. Men must doe the works of Iacob, if they would have the comforts of Iacob, Micah 2.7. A Minister must separate between the clean and uncleane. His word must be like a Fanne, that will drive the cha [...]fe one way, and the wheat another; and though wicked men brook not thi [...], yet God requireth this discretion at the hands of his people. Gods Ministers must not dawbe with untempered morter, or give the childrens bread to dogs, or cast holy things to swine.

Fourthly, they may hence cleerly also see, that no other difference may be put between many, then what faith and unbeliefe, obedience and disobedience make. Men must not be known after the flesh.

Fiftly, it is hence also apparant, that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation, as well as the godly in the Prophet Esaies time: God is no respecter of persons, Col. 3.11. Thus in generall.

Two things are to be observed in particular:

The one concerns the godly, who are comforted. The other concernes the wicked, who are terrified.

The godly are comforted in these words:

To you therefore which beleeve, he is precious.

In which words, it is the drift of the Apostle to raise an use for consolation out of the former Text: whence consider,

First, the persons comforted, viz you that beleeve.

Secondly, the happinesse applyed unto them, He is precious.

For the first. It is manifest, that the Apostle directs them to look for faith in their hearts, if they would have cōfort in Gods promises. It is not enough to know that beleevers shall be saved, but we must be sure, that men in particular are beleevers: we must examine our selves whether we be in the faith or no, 2 Cor. 13.5. Which should both reprove and direct. It reproves the great shamefull slothfulnesse of Christians, that suffer the tempter to keepe them without the assurance of faith: some have no faith at all; and the better sort live in too much doubtfulnesse in the point of the assurance of faith. And therefore wee should be warned and directed to try our faith, and to make it sure, that we are beleevers.

Quest. What is it to be a true beleever?

What it is to beleeve, and in how many things it is seen Ans. It is, to imbrace with our hearts the reconciliation & salvation which by Christ is purchased for us, and by the Gospell is offred to us. Now, that this point being of such singular waight may be cleerly understood, I will break it open into particulars, or into particular parts or steps of judgement and practice in the beleever.

First, he must acknowledge that by nature he stands bound to observe all the morall Law.

[Page]Secondly, he must see, that he hath broken all those holy lawes of God, and is therefore guilty before God of the curses of the Law, and so of eternall condemnation.

Thirdly, he must know, that God sent his own Son in the flesh to obey the Law, and satisfie the▪ justice of God, by making an expiation for mans sins,

Fourthly, he must learne, that God hath bound himselfe by promise, that whosoever imbraceth the agreements in this new covenant in Christ, shall be saved.

Fiftly, that when a man doth in his own particular discerne this gracious offer of God in the Gospell, and goeth to God▪ and with his heart relieth upon it, then he doth truely beleeve, and is justified, and shall be saved.

Quest. But many men are perswaded, that God hath given Christ for them, and yet it is evident that they doe not beleeve, because there is no appearance of any repentance or reformation in them; many say they have a strong faith, and yet have none. How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men?

Ans. That perswasion of Gods grace in Christ, which is true, and of the nature of true faith, doth prove it selfe to be [...]ight by many infallible signes.

First, by the renovation of the heart.Marks of a true saving faith. The knowledg of Gods love in Christ doth make the heart of man new; it clenseth out the old drosse, and makes a man hate his sweet and most secret sins. Faith purifies the heart. Acts 15.

Secondly, by the joy and comfort of the holy Ghost, with which the beleevers heart is refreshed from the presence of God, 1 Pet. 1.9.

Thirdly, by the victory of the world. For, the true beleever is so satisfied with Gods goodnesse in Christ, that he can deny his profits, pleasures, credit, friends, and the like, for Christs sake and the Gospell; yea, faith marres the tast of earthly things, and makes a man able to forsake the love of worldly things, 1 Iohn 5.5. It will endure the tryall of troubles, of afflictions, and temptations, and persecutions for the Gospels sake, 1 Pet. 1.7. without [...]aking haste to use ill meanes in the evill day.

Quest. But, how may faith be discerned in such as say they are not perswaded that they have faith, which sometimes proves to be the case of divers deare children of God?

Answ. Their faith may be discerned,

First, by repentance, which cannot be separated from it: the sight, hatred, confession, and sorrow for their sins, is an argument of true faith,Signs of a weak but yet a true faith, in weak Christians. because without faith no man can have true repentance.

Secondly, by their complaining of their unbeliefe, and desire of faith. I beleeve, Lord, help my unbelief, was the voice of him that had true faith.

Thirdly, by their daily renouncing of their owne merits, begging favour of God, onely for the merits of Christ.

Fourthly, by the love of the godly: for faith worketh by love, Gal. 5.

Fiftly, by other marks & signs of Gods children, which can never be had, but faith is had also: such as are, love of God, and his Word, and of their enemies, and uprightnesse of heart, and the spirit of prayer, and the like.

Precious.]

Christ is precious to them that beleeve, not onely in their acco [...]nt, but by effect; and so, both because he is great riches unto them, as also because he is an honour unto them. He is great riches 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.

[Page]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, I [...]. 1.9. For godly Christians a [...]e the richest men in the world: for their possessions are greatest, because the [...] possesse Jesus Christ, and his treasure [...], Iames 2.5. For God is rich to all t [...]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 anoth [...]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 [...]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 [...]ake more account of our faith, which is therefore precious, because it applie [...] 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 assuranc [...], 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 wo [...]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, th [...]t wee account him our greatest riches▪ and that we shall doe, first, by estee [...]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 Sa [...]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 f [...]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 u [...]. 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 wic [...]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.

Vse.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 [...]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 [Page] 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:Vnbeleeve [...]s are guilty of disobedience in divers 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,Disobedienc [...], aggravated. 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 feare: but he that is guilty of many treasons, hath great reason to be extreamly confounded in himselfe; and this is thy case.

Secondly, thy disobedience is the more grievous, because thou hast received abundance of blessings from God, who hath by them wooed thee to repentance; and this will heap much upon thee▪ Rom. 2.4. Esay 1.3.

Thirdly, thou must consider all the meanes thou hast had of amendment; God hath planted thee in his garden the Church, hee hath commanded his vine-dres [...]ers to bestow the paines, and apply the meanes of growth to thee. If now thou be not fruitfull, this will be pleaded against thee, which art still a barren fig [...]tree, Luke 13.6.

Fourthly, it increaseth thy disobedience, that thou hast been guilty of divers h [...]inous and soule evils, as if thou have been a drunkard, a filthy person, a blasphemer of the Name of God, a man of blood, or the like.

Fiftly, the continuance in sin: thou hast long abused the patience of GOD, and this heaps coales of further indignation against thee, Rom. 2.4, 5. and the [Page] rather because thy heart hath been to sin for ever: for there is in the heart of unregenerate men a desire to sin for ever, and it is a griefe to them to think that at any time they should not be able to live in sin still.

Sixtly, thou hast offended against thine own vowes and covenants, and the promises thou hast made to God, both in baptisme and the communion, and in other passages of thy life.

Seventhly, it increaseth thy offence, that thou hast dealt wickedly in the land of uprightnesse, Esay 26.11. There thou hast offended, where thou hast had the example of the godly to shew thee a better course. It is ill to sinne any where, though in Babel: but it is worse to transgresse in Sion, or Jerusalem, even in the glorious Churches of Jesus Christ.

Eighthly, thy incorrigiblenesse adds to the heap of sin: though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered, but thou hast made thy heart like an adamant, so as thou wouldst not return, Ier. 5.2, 3.

Ninthly, it is yet more, that thou hast beene so farre from reforming thine own life, that thou hast scorned and reproached the good conversation of the godly, thou hast spoken evill of the good way of God.

Thus and many other wayes may the sinner charge his owne heart, and thereby prepare himselfe to returne to the Lord, while there is yet hope. For if thou wouldest returne with all thy heart, and take unto thee words, and confesse thy sins, and pray for forgivenesse, and mourne before the Lord, and turne away from thy owne wickednesse; the Lord would shew mercy, and the obedience of Christ would heale thy disobedience, and God would love thee freely, and the bloud of Christ would cleanse thee from all thy sins, Hos. 14. Esay 55.7. 1 Ioh. 1.7. and while it is yet to day, the Lord sendeth to thee, and beseecheth thee to be reconciled, 2 Cor. 5.19, 21. Consider that God hath been with thee all this while, having sent many others to hell for their sins, and there is hope of forgivenesse: the Lord hath received great offenders to mercy, as the Israelites, that often fel away from him, Iudges 10. and Mary Magdalene, and Peter, and David, and the thiefe upon the Crosse: Consider that God hath offered thee thy pardon in the Sacrament: Feare the Lord therefore and his goodnesse, and returne with all thy heart, and iniquity shall not be thy ruine.

Hitherto of their sin: their punishment followes; and so first upon their rulers and leaders in these words: The stone which the Builders refused, is become the Head of the corner.

Which words are taken out of Psal. 118.22. where they are used by the Prophet David, and here quoted by the Apostle Peter.

The words have a double sense: for they did concerne both David and Christ. As they concerned David, this was the meaning: that though the Nobles and Courtiers did despise, and reject, and oppose David; yet s [...]ch was Gods providence that the man whom they rejected, God made King of Israel, and the chief stay and support of that State.

Now, for this sense of the words, divers things may be noted.

First, that God hath raised up great men in the Common-wealth, for this end, that they might seeke the publique good, and imploy their labours for the building up and prosperity of the State. Which should both teach great men to think of their duties, and the accounts they must make to God: a [...] also it should teach the people to pray the more heartily for them, and to obey them in all lawfull things.

Secondly, wee may hence gather the imperfection of all humane things. For, in that earthly Kingdomes need building up still, it shews, that they attain to no perfection, but at the best are still in progresse.

[Page]Thirdly, that many times great men wilfully oppose the right, and set themselves against the righteous, and resist the will of God. Which should teach us, not to place our confidence in the great men of this world, nor to be alwaies led by their example in opinions.

Fourthly, that God will find out the wickednesse of great men, and bring them to confusion. God accepts not persons: hee hateth sin in great men, as well as in mean men, and will crosse and confound their godlesse & ungodly counsels.

Fiftly, that God takes to himselfe the power to dispose of earthly Kingdomes, and to give Kings and Rulers at his owne pleasure. It was the Lords doing, and it was marvellous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soveraigtny and prerogative, to set up Kings. By me Kings raigne, Pro. 8. Which should teach Princes, and Judges, and Nobles, to doe homage to God, and acknowledge him for their Soveraign, & therefore serve him with fear, Ps. 2. And it should teach the people to give honour, and tribute, and custome, and obedience, for conscience sake to their Rulers, seeing the power that is▪ is of God, Rom. 13.

Now, as these words were understood in the case of David, so was David herein a type of Christ: and so the words are to be understood in the case of Christ also, as our Saviour himselfe applies them, Mat. 21. and as it is evident to be the meaning of the Apostle here.

And it is the drift of the Apostle, to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble & amaze them, to consider how Christ was opposed by the Scribes & Pharises, who were the great learned men of the time, and such as were eminent in the Church; and in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excell all other sorts, &c.

Now that this scandall might be removed, he shews in these words,

First, that nothing did therein fall out, but what was the lot of David in his time.

Secondly, that all this was foretold in the old Testament, and therefore might not seeme strange.

Thi [...]dly, that all those oppositions should be in vaine: for God would reject and confound those opposites, and would prosper and advance the right of Jesus Christ, without the help of those men.

In the particular consideration of these words, three things must be noted. First, the persons threatned, viz. the Builders, that is, the Scribes and Pharises, and those that under pretence of religion did oppose Christ. Secondly, the cause of their punishment, viz▪ the refusing of Christ the foundation stone. Thirdly, the judgement inflicted upon them, which is twofold: the one implyed, the other expressed. There is a judgement implyed, viz. That though they were by calling, and in the account of the multitude, Builders; y [...]t God would reject them, and goe on with his work, in converting both Jewes and Gentiles without them. The judgement expressed, is, that Christ, whom they so much hated and opposed, should be in spight of their hearts, and to their extreame vexation, made King of the Church, and exalted to supreme power over all things, and the onely stay of the whole Church both of Jews and Gentiles. And herein it is to be noted, both the manner how this shall be done, in the word, is become, or is made; and also the time, in that he saith, It is made.

Builders.]

Quest. A question may be moved here for the sense; viz. how the Scribes and Pharises, and such like men can be said to be builders?

[Page] How far wicked men may be called Builders. Answ. For answer hereunto, wee must understand, that the Scribes and Pharises, and so wicked men that possesse eminent places in the Church, may be said to be builders. First, in the account of the multitude, whatsoever they were indeed; yet they were so accounted, as builders, and prime men in managing the affaires of the Church. Secondly, the Scribes and Pharises may be acknowledged in some respect as builders indeed: They did God some worke. For howsoever they did not soundly teach Christ, yet they drew the people by their doctrine, to avoid on the right hand the Stoicall strictnesse of the Essenes, and on the left hand the profane irreligiousnesse of the Sadduces. Thirdly, they were builders by calling: they have the name not so much from what they were, as from what men in their places had been, or ought to have been: And these are the persons that oppose Christ, and are thus severely judged of God.

Divers things may be hence noted.

First, that men may be great in their owne opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharises, Luke 16.14, 15. And therefore we should labour for a spirit without guile, and not be wise in our selves, or rest in outward shews, but seek the praise of God: we are safe if God allow of us, though all the world disallow us.

Secondly, that God will acknowledge freely any good he finds in his very enemies; as here the Pharises are not denied the title of Builders, for that general work they did in encountring the Sadduces and Essenes. And as they are called Builders, so are the devils called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learne of God, to doe likewise towards all our enemies: and withall it may much comfort us. If God will doe thus with his enemies, what will he doe with his owne children and servants! how will he honour and reward them! and if the notorious oppositions of the Pharises cannot hinder Gods acknowledgement of that little goodnesse was in them, how much lesse shall the meere frailties of the godly (that will doe nothing against the truth, though they cannot doe for the truth what they would) hinder the glorious recompence of reward and acceptation with God!

Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospell, may be disallowed and opposed by great learned men, by such as are of great mark in the Church, even by such as were Governors of the Church in name and title.

Quest. 1. Two questions doe easily rise in mens minds, upon the hearing of this doctrine. The first is, Whence it should be, that learned men, who have more means to understand the truth than other men, and by their calling more especially tyed to the study of all truth, yet should be drawn to oppose or reject Christ and the truth?

Answ. I answer, that this may come to passe diversly.

How it comes to passe, that many great and learned men oppose the truth of the Gospell.First, sometimes it is because of their ignorance; neither may this seeme strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the naturall heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Yee erre, not knowing the Scriptures, or the power of God.

Secondly, in some it is, because of their secret Atheisme. Many learned men be very Atheists in heart; and such were some of the Pharises: for they neither knew the Father nor Christ, as he chargeth them.

Thirdly, some have a spirit of slumber: they have eyes, and yet cannot see, as in the case of some of those Pharises: they could not apply the very things [Page] themse [...]ves spoke. For being asked about the King of the Jews, Mat. 2. they could answer directly out of the Scriptures, and give such sig [...]s of the Messias, as did evidently agree to Jesus Christ: and yet these men were so infatuated, that when God shews them the man to whom their own signs agree, they cannot allow of him.

Fourthly, in some it is envy. They are so fretted at the credit and fame of Christ▪ or such as sincerely preach Christ, that for very envy they strive to destroy the work of God, and to disparage the progresse of the Kingdome of Christ: they cannot endure to see all the world (as they account it) to follow Christ.

Fiftly, in others it is ambition, and desire of preeminence, and the quiet usurpation of the dignities of the Church, that they alone might raign and be had in request: this no doubt moved the Pharises, and was the cause why Diotrephes made such a stir in the Church.

Sixtly, in others it is covetousnesse and desire of gain▪ These are they that account gain to be godlinesse, as the Apostle speaks: and such were some of the Pharises, Luke 16.14.

Seventhly, in others it is a wilfull and a malicious hatred of the truth: and such was it in those Pharises, that were guilty of the sinne against the holy Ghost.

Quest. 2. But how shall a simple ignorant man stay his heart, and be setled in the truth, when the wise and learned men of the world oppose it? how can he tell it is the truth which they reject, who have more learning and wit than he?

Answ. I answer.By what means an ignorant & simple man may stay his heart, notwithstanding the oppositions of learned and wise men. A simple and single-hearted Christian may somewhat be helped against the testimony of those wise men of the world, if hee mark but their lives: for usually by their fruits they may be known, Mat. 7. For commonly, such as oppose Christ and the Gospel, or the sincerity of the Gospel, are men that may be apparantly detected of profanenesse, as our Saviour Christ shews by divers instances in the Pharises, Mat. 23.

But because sometimes the messengers of Satan can transform themselves into Angels of light, therefore I answer secondly, that all the godly have the sure word of the Prophets and Apostles, which may by the touch-stone to try the opinions of men by; which in the points absolutely necessary to salvation, is evident, and plaine, and infallible to the Law and to the Testimonies: if they speak not according to these, it is because there is no light in them, Esay 8.20.

And that they may be sure, let them pray to God to teach them: for hee hath promised to teach the humble his way, if a man come to God with an humble mind, and with desire of reformation of his life, in that hee knows God hath bound himself to shew him his will, Psal. 25.9. Iohn 7.17.

Besides, every childe of God hath the Spirit of God in his heart, who knoweth the things of God which indited the Scriptures, and is the onely supreme Judge of all controversies. Hee that beleeveth hath a witnesse in himselfe, the Spirit working much assurance in his heart, and anointing him with eye-salve, and leading him into all truth. And by this help, the entrance into the Scriptures gives light to the simple.

Vse. The use of the point then, is

First, to informe us concerning that great justice of God, in hiding his truth from the wise, and revealing it to babes and children, or infants: which our Saviour and Saint Paul take notice of.Mat. 11.15. 1 Cor. 1.18.

Secondly, to confirme us against the sinister judgement of wordly-wise, and learned men, and in matter of religion not to be swayed by that inducement, since it is thus plainly told and foretold.

[Page]Thirdly, to confute the Papists, that plead unto the ignorant that their religion is the right, because it is, and hath been maintained by such a number of Popes and Cardinals, which have excelled in lea [...]ing and greatnesse of place: for here we see, the builders reject the head stone of the corner.

Fourthly, to shew us, that whatsoever wicked, wise, great men pretend, yet their quartell is against Christ and his Kingdome.

Fiftly, to teach us▪ therefore to pray for our teachers and governors, that God would guide thē by his good Spirit, and assist them in their callings, &c.

Sixtly, to be more thankfull to God, when the Lord gives us builders, not in name onely, but in deed, that settle about Gods work with all their hearts, and labour with all faithfulnesse to promote the Kingdome of Christ.

Hitherto of the persons.

The cause of their punishment is their refusing of Christ.

Refused.]

They refused Christ, they disallowed him, as unfit for the support of the building: They cast him away as rubbish, they rejected him, or accounted him as a reprobate.

Christ is refused, or disallowed many waies.

Ch [...]ist is many waies refused.First, when the Gospel of Christ is contemned or neglected, that is, when men neglect or contemne the doctrine of salvation by Christ, and live still in their sin without repentance, and seek not reconciliation with God through the bloud of Christ.

Secondly, when men goe about to establish their own righteousnesse, and neglect the righteousnesse of Christ: and so when men fly to the intercession of Saints or Angels, and use not the intercession of Christ.

Thirdly, when men follow wicked company, and leave the care of the service of Christ; this is to choose Barabbas to be given unto them rather than Christ.

Fourthly, we may be guilty of this sinne in the time of the use of Christs ordinances, as in the Sacraments, when we discerne not the Lords body, or in hearing, or any other ordinances, when we entertaine contemplative wickednesse, and so commit spirituall dalliance with strangers before the face of Christ.

Fiftly, when men fall away from the grace of Christ, and so joy with the Jews, as it were to crucifie the Son of God afresh, Heb. 6. and 10. And so he is also refused, when in time of persecution he is denied before men: Thus Peter refused him when he denied him.

Sixtly, when his servants are rejected: and so either in general, when Christians are exposed to publique scorn, and made as it were the off-scouring of all things; or in particular, when his Ministers are despised. For he that despiseth them, despiseth him, &c.

Quest. But how doe the builders, that is, Church-men refuse Christ?

How Church-men, viz. builders m [...]y refuse Christ. Answ. I answer many waies.

First, when they will not preach in his name, when they preach not at all: For this is to let Christ live as it were in the rubbish still, and not to separate him out for the building, &c.

Secondly, when in preaching they preach themselves, and not Christ crucified, leaving the word of Christ, to shew their own wit and learning, &c.

Thirdly, when they oppose the sincerity of the Gospell, in the conversion of the soules of m [...]n, or in the practice of godly Christians.

Fourthly, when they teach the doctrine of merit of works, or prefer the traditions of men before the commandements of God, as did the Pharises.

Vse. The use of this doctrine concerning the refusing of Christ may be divers, for

[Page]First, it may teach us patience, when we are refused in the world: it is no other thing, then what did befall Christ himselfe; especially it should confirme us against the scandall arising from the discountenancing of godly men, which are crucified by all sorts of people in the world: If Christ himself were no better used, why should we wonder at it, to see godly Christians so neglected? And if the most powerfull doctrine of Christ were so securely despised, what wonder is it if the good way of God be now evill spoken of?

Secondly, it may much comfort us, and that especially two manner of waies.

First, by reasoning for the contrary. For if it be a signe of a notorious wicked man, to let Christ lie like rubbish, or refu [...]e stuf [...]e, then is it an excellent sign of a godly mind to love the Lord Jesus, and to account all things but dung in comparison of Christ, and his merits and righteousnesse.

Secondly, by considering the effect of Christs refusall. For he was refused as our surety, that we might be received to favour. He was cast off by men as a reprobate, that wee might enjoy the admirable priviledges of the Elect of God; and besides, by enduring this contempt of men, he bare the punishment of all our neglect and contempt of God, & his holy Commandements.

Thus of the cause. The punishment it selfe followes.

Is made the Head of the corner.]

Two things are here intended, as punishment to these builders. First, the one implied. Secondly, the other exprest.

First, that which is implied, is, that God will passe by these workmen, and reject their service. This I gather from hence, that whereas these builders would not make use of Christ in the building; it is here repeated, that the building doth goe on, and Christ is laid as the Head of the corner, which imports that God had rejected them. Now God rejects wicked Ministers two waies: First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come upon their divination, and puts out their right eyes: Secondly, the other is, when he roots them out by death, and makes their places spue them out:Note. The first is here chiefly intended, and so it notes, that it is a great curse of God upon learned men in the Ministery, when God will not imploy them, or make use of their gifts: A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a publike and standing Monument of Gods displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Carpenter or Mason to stand by while the house is builded, and they not intreated or suffered to work, and yet have their tooles readie. Oh it is a marvellous justice of God to see learned, but not godly men passe by, so as they have not the honour to doe any work in the Church for the salvation of the souls of men! and contrariwise, it should rejoyce the hearts of godly Ministers, that God (as Paul saith of himselfe) will account them faithfull to put them into his service, and to give their labours any successe.

Secondly, the exprest punishment is the preferment of Christ, and the promoting of his Kingdome: Hee is made the Head of the corner: which words must be considered either in relation to the builders, or in themselves, as they concerne the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that love not the Lord Jesus, that Christ and his Kingdome should flourish. As it fretted the Pharises, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their envie at it, and because they finde that they have no part in Christ or the happinesse of his Kingdome, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so ashamed before men. Which observation may serve for [Page] triall: For it is a certaine note of a wicked man, who loves not the Lord Jesus, that he is crossed, and accounts himselfe afflicted or ashamed, because the Kingdome of Christ prospers.

The words in themselves concern the exaltation of Christ, and shew how God raised him out of the heap of rubbish as it were, and carried him up to heaven, and made him their Head and King. Head, I say, over all things, giving him power over all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to shew, that he is the onely foundation of the Church, as hath been shewed in the first verse of this Chapter. And he is well said to be Head of the corner, because upon Christ meet (as the two sides meet in the corner stone) both Angels and men; and amongst men, both the Saints in heaven, and the godly on earth; and amongst men on earth, both Jewes and Gentiles, even all the Elect of all nations, ages, and conditions in the world.

Vses. The uses of the exaltation of Christ briefly follow.

First, it should teach us to strive by all means to get into his service, that is so powerfull and able to doe so much for his servants.

Secondly, It shews us the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall be confounded and perish.

Thirdly, it should especially enforce the necessity of beleeving in Christ: wee should lie upon him with all our waight, as the building doth on the foundation.

Fourthly, it should comfort us in all distresses, considering what end God gave to the sufferings of Christ, and so it is urged, Heb. 12.2.

The consideration of the manner and the time followes.

Is become, or is made.]

He doth not tell how, but leaves that as granted to be effected without hands, even by the speciall providence of God, which gives us occasion to take speciall notice of the truth, that in things of the Kingdome of Jesus Christ, God is pleased to make his worke, or to worke sometimes without using any of the meanes which the world takes notice of, hee neglects all those meanes which fall within the expectation, Psal. 118.20, 21. as here for the proclaiming of the Messias, there was not any one order, or rank of men eminent in the world, which God made use of. But by a way altogether strange to the world, erected the Christian Monarchie, which should teach us, not to limit God to the meanes which is likeliest to us, but to live in all things by faith; and where means seeme to faile, then with Abraham above hope, and under hope, to give glory to God, and cast our selves and all our care upon God.

Thus of the manner.

The time followes▪

In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that David was made King of Israel, as a type of Christs Kingdome over the Church. Secondly, Christ was head, in that in the Apostles time he had received power after his Ascension, over all things, though as yet the Gentiles were not so fully converted. Thirdly, that hee is become the head, may be taken prophetically. For the Prophets, to expresse the certainty of a thing to come, utter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done.

[Page]

VERSE 8.

And a stone to stumble at, and a rocke of offence, even to them which stumble at the Word, being disobedient, unto the which thing they were even ordained.

HItherto of the punishments upon the builders. The punishment upon the whole body of unbeleevers, is contained in this verse. Wherein note first, the kindes of punishment: Christ is a rocke of offence, and a stone of stumbling. Secondly, the causes both in themselves, and in God, in the words that follow:

A rocke of offence, and a stone of stumbling.]

Since wicked men have refused Christ, and will not beleeve in him; hee, that may not be a stone of foundation, will prove a stone of stumbling, and a rocke for them to dash on, till they be dashed to pieces: which words import the fearefull judgements of God, spiritually afflicted upon unbeleevers, which is two-fold. First, they shall be given up to scandall; and then secondly to despaire.

Before I open the words particularly, divers things may bee noted in generall:

First, that the punishments that light upon particular wicked men,Iudgements inflicted on some particular offenders, belong to all for divers reasons. are to be accounted the punishments of the whole body of unbeleevers; as here despaire and taking offence at Christ, it may light upon some particular offenders onely, yet they are punishments belonging to all.

First, because there is no judgement but all wicked men have deserved it.

Secondly, because when God plagues some, hee meanes all, he threatens all.

Thirdly, because no wicked man can be sure for the time to come, that he shall not fall into them.

Fourthly, because the afflictions of this life are typicall to wicked men; as despaire is a typicall hell, and so all other judgements are but little hells.

And this doctrine should much amaze impenitent sinners, if they consider, that any fearefull judgment they see fall upon others, may fall upon them; and that God is as well displeased with their sinnes, as with the sins of those he so plagued, as Christ shewes, Luk. 13.1. to 6.

Secondly, that from one and the same cause, may arise divers and contrary effects: as Christ, that is a stone of foundation to the beleever, is a stone of stumbling to the unbeleever. Thus in Luke 2. hee was appointed for the rising and falling of many in Israel: Thus the Gospell of peace is to wicked men a fire, a sword, a fanne: It is a savour of life to the godly, and a savour of death to the wicked, 2 Cor. 2. as the Sunne melteth the wax, and hardneth the clay. This comes to passe by accident, and by the corruption that is in the hearts of wicked men, and by the fearefull judgements of God.

Use. The use should be to teach us therefore not to rest in the having of, the meanes of salvation; as the preaching of the Word, &c. for through thy corruption it may be a meanes of greater damnation.

Thirdly, that of all judgements in this life, spirituall judgements are the worst; which appeares from hence in this, that when the Lord would declare his speciall displeasure upon wicked men, hee threatens these in this place as the most fearfull. Now for explication of this point. All judgements in this life are either spirituall or temporall. By temporall judgements, I meane such as have their proper effects on the outward man, such as are, poverty, disgrace, sicknesse, imprisonment, losses in mens estates, and the like. By spirituall judgements, I meane such as have their proper effects [Page] upon the soule: as for example; Hardnesse of heart, the spirit of slumber, desertion, or the absence of God, the taking away of the gifts of the minde, the with-holding of the Gospel, the delivering of men up to the power of Satan, or to the love of lies, terrours of despaire, or taking of offence; of which latter, in this place.

Spirituall plagues are worse than temporall crosses, for divers reasons.Now these spirituall judgements are much worse than any of the former temporall crosses; first, because these judgements light vpon the best part of man, which is the soule: and by how much the soule is better than the body, by so much it is worse to be distressed in soule than in body. Secondly, because they with-hold from us the best good, which is God or Christ: now, that which straightens us in the best things, must needs be the worst kinde of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heale a sicknesse in the body, than a disease in the soule. Fourthly, because these judgements for the most part are inflicted upon the worst offenders: I say, for the most part; for sometimes the godly themselves may bee scourged for a time, and for just reasons, with some kindes of spirituall judgements.

Use: The use may bee (first) for reproofe of the madnesse of multitudes of people in the world, that can bee extreamly vexed and grieved for worldly crosses, yet have no sense or care of spirituall judgements: they how [...]e upon their beds, if God take from them corne, or wine, or the fruits of the field; but never grieve if God take the Gospel from them: they are much troubled if they lose the favour of their greatest friends; but never mourne because God hath forsaken them: they are very impatient if their bodies be sicke, and yet very quiet if their soules be sicke: they would thinke themselves undone if they were carried to prison, who yet are not much moved at it, that God should deliver them up to Satan.Note. And yet I would not be mistaken: I do not meane to say, that wicked men should not mourne for wordly or outward crosses. It is true, godly men should not, or not with great sorrowes; but for wicked men, they ought to be extremely grieved for every outward affliction, because it comes in wrath from God, and is but the beginning of evils. But then two things must be noted: first, that their sorrow should be godly, viz. for their sins that brought those judgments, not for the crosse it selfe; secondly, that they ought to be more troubled for spirituall judgements than for temporall.

Secondly, this should much comfort godly men and women in all their afflictions, and it should make them patient, because though God afflicts them in their bodies or estates, yet he spareth their soules, and doth not execute those outward crosses but with much compassion.

Thirdly, it should teach us how to pray in the case of afflictions: if they be spirituall judgements, we may pray directly for the removeall of them; but for temporall judgements, we must pray with condition.

And thus of the generall o [...]servations.

Before I enter upon the particular breaking open of the doctrine of this verse, it will not be amisse [...]o shew, that this, and such doctrine as this, is not unprofitable.

Quest. For some one might say, To what end serves this doctrine of Gods dealing with unbeleevers?

Answ. I answer: it is profitable both for godly men and wicked men. For wicked men may hence heare and feare, and doe no more wickedly, seeing hence they may discerne what they may come to, if they prevent it not by repentance. And for godly men, they may hence be the more inflamed with the admiration of Gods goodnesse, when they shall heare of their owne priviledges by [...]. Such Scriptures as this, containe the arraignment and triall of the ungodly. Now it is very profitable for us to stand by, and heare the [Page] triall. Wee know multitudes of innocent men flocke to the Assises to heare the arraignment of malefactors, which breeds in them, first, contentment in the observation of the solemnity and manner of administration of justice: secondly, a feare to offend: the terrour of their sentence frights the heart for many dayes after: thirdly, a love of innocency: it makes men love innocency much the better for a long while after: fourthly, compassion to malefactors: it softens the heart, and makes men fit to shew mercy to these poore condemned men. The like to all this is bred by the consideration of such doctrines as this.

In the words of this verse then two things are to bee noted: first, the kinds of punishments inflicted upon the body of unbeleevers: secondly, the causes of it. The kindes are two: first, God will deliver them up to scandall, and then to despaire: to scandall, as Christ is a stone of stumbling: to despaire, as Christ is a rocke of offence.

These words are taken out of the Prophet Esay, chap. 8. where the Lord intends by them to denounce the reprobation of the Jewes, as some thinke, or rather foretels the spirituall judgements which shall be inflicted upon them. The Apostle in this place applies the words to the unbeleevers of his time, among whom the obstinate Jewes were chiefe, to shew, that as the other Scripture was comfortable to the godly, so were there places that did threaten the wicked: and that as the former place did prove Christ a stone of foundation for the godly, so this did shew that Christ was a stone in another sense to the wicked.

Christ is a stone of triall to all men in the Church, because the doctrine of Christ tries men whether they bee elected or rejected, good or bad: so Esay 28.16. Againe, Christ is a precious stone to the beleever: and thirdly, here a stone of stumbling to the unbeleevers.

Now that we may know what offence or scandall is, we may be helped by the Etymologie of the originall words: For scandall in the originall is either derived of a word that signifies, to halt, or else it noteth any thing that lieth in a mans way, a stone, or a piece of wood, against which, hee that runneth, stumbleth, & so hurteth or hindreth himselfe: It most properly signifieth rest, or a certain crooked piece with a baite upon it in instruments, by which mice, or wolves, or foxes are taken▪ and thence the Church translated the name of scandall, to note the snares by which men are catched, as beasts are in grins and baites: so the word it seemes is used.

So then a scandall is any thing which causeth or occasioneth offences,Scandall defined and distinguished. by which a man is made to halt, or is brought into a snare, or made to stand still, or fall in matter of religion, or salvation: And so the sorcerers were a stumbling blocke to Pharaoh, and the false prophets to Ahab, and the lying signes of Antichrist, to such as love not the truth.

Now all scandall may be thus divided: Scandall is either active or passive, that is, given or taken: Scandall given, is when the authour of the action is likewise the cause of the hurt that comes by it: Thus Elias sonnes were scandalous: thus David by his grievous sinnes gave offence, 1 Sam. 2.17. 2 Sam. 18.22. &c. and thus Scandall is given either by evill doctrine, first, whether hereticall, secondly, or supersti [...]ious: or else by wickednesse of life, or by wilfull abuse of Christian liberty.

Offence taken is either from our selves or from others: A man may be an offence, a stumbling blocke to himselfe, by dallying with some speciall beloved corruption: of which our Saviour Christ saith▪ If thine eye offend thee pull it out, or thy hand, or thy foot, &c. Matth. 3.29. Scandall taken from others, is either that they call humane, or that they call diabolicall: Scandall taken, which they call humane, may either bee found in [Page] godly men, or wicked men: godly Christians that are weake, may be offended, or hindred in religion divers wayes: as either by reason of the persecution and oppression of the godly: or by the heresies or dissentions of men in the Church, or by the flourishing estate and prosperity of the wicked: as also by the liberty some of the godly take in things indifferent, for the advancing of the Gospel in case of necessity: As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offence to many beleeving Jewes & contra, &c.

Wicked men also take offence as here in this text is manifest. Now, the offence which they call diabolicall, is that, when men wilfully and perversly will provoke themselves to sinne freely, because of the examples of the vices of godly men: as when the drunkennesse of Noah, the incest of Lot, the adultery and murther of David, the perjury of Peter, or the like, is alledged to maintaine themselves in a liberty of sinning: It is the scandall of wicked men, which is here meant.

Now wicked men make themselves miserable in this case of scandall both wayes: By giving offence, and by taking offence. By giving offence, and so Christ curseth them for offending his little ones, Mat. 18. Wicked men offend them either by the subtilty of false and corrupt doctrine, or by provocation and inticement, or by evill example, or by discouraging them with reproaches, threats or oppositions, or the like: but this kind of offence is not meant here. It is offence taken, which is noted here as a grievous curse upon them; and amongst offences taken, this is their misery, that they gather offence from what should have been the cause of their holinesse and happinesse, even from Christ.

Quest. Might some one say, What should men be offended at in Christ?

Answ. Wicked men w [...]re offended as Christ in many things. E [...]a. 53.2. Ioh. 18.36. Mat. 9.10.The Jewes were offended: First, at the vilenesse of his person, or his meane condition. Secondly, at the poverty and simplicity of his Disciples. Thirdly, at the obscurity of his Kingdome, being without wordly pompe and glory. Fourthly, at his conversation, because he kept company with sinners. Fifthly, at his doctrine: partly, because he reproved their superstition and hypocrisie and the traditions of their fathers, and partly because he taught, that justification could not bee had by Moses Law, but must bee sought by beleeving in him: as also by other particular directions; as, that man must eate of his flesh, that he was the Sonne of God, that he was older than Abram, &c. lastly, at his miracles: for they thought he did it by some Divell.

Thus in our times the Papists, they take offence at the newnesse of our Religion, as they pretend; at the freenesse of the people that professe it; at the doctrine of justification by faith alone, &c.

Thus also wicked men in the Church are offended at the small number of such as are sincere, at the plainnesse of the preaching of the Gospell, or such like.

Quest. 2. Might some one say, What if wicked men be offended, is that such a great misery?

Answ. Yes: for it is many times the occasion of their ruine. For wee see many men keepe these objections in their hearts till their death, by which they are hardned from all care of salvation by Christ: at the best it is a notable hindrance for the time; it frustrates them of the Gospel, and of the communion of Saints, &c.

[...]se. The use may bee (first) for information: Wee may hence see what an infectious sorceresse unbeleefe is: It can make things exceeding good to prove exceeding evill to them: it can make God, the Word, the Sacraments, and Christ himselfe (all good) to be occasions of extreme evill to him. Wicked men are like spiders, that can sucke poison out of the sweetest flowers.

[Page]Secondly, this should serve for great humiliation unto all wicked men, that finde themselves stopped or hindered, or cast out of the way by receiving scandall into their hearts: They should here take notice of it, that it is a singular curse of God, when God leaves a man to the liberty of admitting poysonfull objections, and thereby to bee hardned against the care for his owne soule in matters of Religion. Men little thinke of the fearfulnesse of such mens cases; which must needs be extreamly evill, either if they looke upward to see [...]hat God doth expose them to this offence, as a way of singular punishment, or if they looke to the effect; whatsoever they can say, yet their poore soules in the meane time are left destitute of mercy, or the profit and power of it.

Might some one say, How can they helpe it,Object. seeing Christ is a stone of stumbling unto them? It seemes they cannot avoid it.

Christ is a stone of stumbling, not actively, but passively:Sol. Note. hee doth not make them stumble, but they through their ignorance (walking in darknesse) or through their precipitation, running headlong in things, or through the poyson of some beloved sin, which hath altogether corrupted their taste, doe fall at the doctrine of Christ, or turne the precious things of Christ into poyson, by reason of the venome lying in themselves.

Thirdly, such taking offence is a judgement. Weake Christians should be warned and temper themselves so, as to refraine the weaknesse of being so apt to be offended at the liberty of strong Christians; and to this end they should take heed of doubtfull disputations, or ensnaring themselves about the use of indifferent things. For though God pities them, yet they are much plagued by their opinions, and intanglements herein. For first, they sinne against their brethren by rash censure, and despising them; and secondly, they wrong their owne soules: for sometimes they are hindred in the Word, and sometimes lose the benefit of the Sacraments by their ignorant scruples, and sometimes they draw much trouble and molestation upon them; and lastly, they many times open the mouthes of wicked men to revile them, and exasperate them against the good way of God. To conclude therefore this use. Since offence is the rod of the wicked, let not godly men suffer it to rest on their lot.

Fourthly, since wicked men, by the judgement of God, and their owne frowardnesse, are so apt to receive offence, it should teach the godly to order themselves so towards them, that they give no offence unto them, I say, give no offence, so as the fault should be in the godly, but rather they should strive to overcome this frowardnesse of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there bee some things, wherein regard must not be had of the offence of wicked men, I will open this point distinctly, and shew,

First, in what things the offence of wicked men is not to be regarded.

Secondly, in what things we must take heed we give them not offence, or in what things we may be guilty of giving offence to them.

Thirdly, what rules may be observed in our carriage, which may silence wicked men, or compell respect and estimation from them, or at least put them to silence, &c.

For the first; if wicked men be offended for doing good,Wherein wee are not to regard the offence of wicked men. wee are not to regard their offence: as when the Pharisees were offended at Christ, hee cared not, but said, Let them alone, they are blind, and leaders of the blind, &c. Matth. 15.14. And so the Apostles answered, It is better to obey God than men, Act. 5.29. It is better that scandall arise, than that the truth should be forsaken. Thus Michaiah cares not for the offence of Ahab, nor Eliah: and in this case, Levi is not to respect father or mother, brethren or children, [Page] Deut. 33.9. And so though wicked men be offended, wee must preach the Gospel with all plainenesse, and not affect wisedome of words, 1 Cor. 1.23. and wee must labour for the meate that perisheth not, and must pray unto God, and use religious exercises in our houses, as Daniel did: wee must renew Justification by our owne workes, and we must suffer in a good cause, and we must with strictnesse avoid the excesses of the time.

In what things we may be guilty of giving offence to wicked men. Now for the second. Wee may be guilty of giving offence to the wicked: First, by scandalous and vitious life: thus David gave offence. Secondly, by indiscretion in the manner of doing good duties; as if men pray, or fast, or give almes to be heard or seene of men. Thirdly, by rash zeale; as when men proclaime to the world a great deale of strictnesse in things that are not grounded upon the Word, and yet are tainted openly with knowne infirmities and sinnes: or when men are violent and rash censurers, especially in things they commit themselves: or when men neglect their calling, and live inordinately, and are busie-bodies under pretence of Religion: or when men that have a faire dore opened to doe good by preaching the Gospel, will not yeeld in some indifferent things, that they may winne them; as, woe had beene to Paul if hee had not beene a Jew with the Jewes, that hee might gaine the Jewes thereby: or necessity lay upon him the preaching of the Gospel, or to preach the Gospel, though it were clogg'd at that time with condition of yeelding to the Jewish ceremonies, 1. Cor. 9.

Rules for the preventing of scandall.Now for the third. There are divers excellent rules that may much adorne the lives of Christians in their courage towards the wicked; and so either prevent scandall, or leave them without excuse, themselves being judges, as they will confesse in the day of visitation. These things then will much advance our cause before wicked men, to shew in our conversation,

First, integrity, and harmelesnesse, and sound care of the practising of godlinesse, Philip. 1.15, 16.

Secondly, submission and obedience unto the King, and his humane ordinances, 1 Pet. 2.13, 14, 15.

Thirdly, reverence and feare, when we entreate of any thing that concernes God and Religion, 1 Pet. 3.16.

Fourthly, meeknesse of wisedome, expressing a minde free from conceitednesse, frowardnesse, or affectation, Iam. 3.13.

Fifthly, mercy to the poore, and a minde free from the greedy desire of earthly things, a serious declaration of the contempt of the world, Iam. 1.26. Mat. 5.16. &c.

Sixthly, quietnesse and peace; to be shewed (first) in studying to be quiet, and to meddle with our owne businesse: secondly, in making peace amongst others, Matth. 5.8.

Seventhly, love to our enemies, being ready to pray for them, or doe them any good.

Lastly, hence may bee gathered some matter of consolation for the godly. For first, if the Lord have kept them from taking offence, he hath freed them from a great and sore spirituall judgement. Secondly, if the wicked should be so perverse as to take offence when hee gives none; yet this may stay him, that Christ himselfe was an offence unto them. Thirdly, as it is a great judgement to be offended at Christ: so it is a great mercy and supernaturall grace, when the Lord makes our hearts able to love the Lord Jesus in all sincerity.

Hitherto of the first kinde of punishment: the second is, that Christ shall be to them A rocke of offence, that is, they shall fall upon Christ, as the ship doth upon the rocke, and be broken all to pieces: there shall be a desperate anguish upon their consciences, perceiving themselves to have no right it [...] Christ, by the fea [...]e of which, as men that have suffered shipwracke, they shall [Page] be out of all hope of mercy. Thus he that falleth on this stone, shall be broken, and upon whom it shall fall, hee shall be ground to powder, Luk. 20.17.

The consciences of wicked men are diversly affected: some are without feeling of any grievance in the matters of their soules; some have feeling. The conscience is without feeling, either through a continuall security and sleepinesse, which is in all men, or through a fearednesse, by which some men are growne past feeling. Now those wicked men that have any feeling, in this text are cast into two sorts; for either they are offended, or they despaire. Christ is to those latter, an occasion of their ruine, they suffer shipwracke upon Christ, which is joyned with singular offence, or paine, or grievance of their consciences. This rocke is like that in the Iudges, chap. 6.21. out of which fire went and consumed them.

The despaire that wicked men feele is of two sorts. For either it is a despair, which riseth from their perswasion of their want of help in spirituall things, or from their want of help in outward things: sometimes they fall into desperate torments, and griefes, and feares about outward things, either upon feare of danger, or upon an apprehension that they are utterly undone, or shall be in matters of the world: this was the despaire mentioned, Deut. 28.66, 67. and this despaire was in Saul, Achitophel and Belshazzer, Dan. 5. and in the Jews, when they said there was no hope, Ier. 2.25. and this was in the Egyptians, Babylonians, Tyrians; and their case in the desolation of their estate by warre, mentioned in many chapters of the Prophet Esay. But this despaire is not meant here: for this is a despaire of all helpe or salvation of the soule by Christ; conceiving, that they are utterly cast off of God, and shall perish for ever. Thus Cain and Iudas despaired of all mercy in God.

And this despaire of salvation and all happinesse, is felt either in hell,How many waies wicked men may despaire. or at the day of judgement, or in this life.

First, it is certaine, that the wicked feele an eternall despaire in hell, which increaseth their torments, because they have no hope of ease or helpe: and thus also the divels despaire. This despaire in hell, is a meere gnawing the conscience, and tormenting it, which never dieth.

Secondly, they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day, when they behold the face of the Judge, and feele within them a witnesse that tels them they shall bee damned. This torment will then come upon them, like the paines of a woman in travell; and their anguish will be so great, that they will cry to the mountaines to cover them from the face of the Judge, 1 Thess. 5.3.

Thirdly, now the first degree of this despaire,Rev. 1.7 & 6, 16. is felt by divers wicked men in this life, as it was by Cain and Iudas: and of this he speaketh here. And thus wicked men despaire, when they thinke their sinnes cannot bee forgiven, and that they have no benefit by Christ, and shall certainly perish for ever.

And this is noted here as a grievous curse of God inflicted upon unbeleevers. Despaire is one of Gods most fearfull judgements in this world; which when God inflicteth, hee may bee said to raine upon them fire and brimstone, and an horrible tempest, Psal. 11.6. Most fearfull is their case, when the wrathfull Arme of God takes hold of them, and he poures out his indignation upon them: this will make their loynes to shake, Psal. 69.23, 24. They are then like the raging sea, having no peace within them, Esa. 57. ult. They are brought to the King of terrors, and their confidence is rooted out, Iob 18.11, 14. There they were in great feare, Psal. 14.5. They are said to blaspheme God, and gnaw their tongues, Revel. 16.9, 10.

While Gods Saints sing for joy of heart, they howle for vexation of spirit, Esa▪ [...]5.14. They could be glad to run into the holes of the rockes, and into [Page] the caves of the earth for feare of the Lord, and the glory of his Majestie, when he comes thus terribly to shake the earth, Esa. 2.19. Surely, such is the case of the wicked; & this is the portion of their cup that know not God. And how terrible this torment is in the heart of a wicked man, may appeare, if we consider but what torment the very godly suffer in their despaire, which is farre easier than that of the wicked. David saith, the paines of hell compassed him, Psal. 18.5, 6. and 116.3. and that Gods terrours did cut him off; and that he was ready to die, and that, while he suffred Gods terrors, he was distracted, Psalm. 88.15, 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to, which is farre lesse grievous than this despaire of Gods mercy and eternall salvation: and yet in that case their paines are compared to the paine of a woman in travell, Psal. 48.6.

See more at large of the horrible plight wicked men have beene in in this respect, in the description of the judgements should fall upon the forraine nations, rendred by the Prophet Esay in many chapters.

Uses. The use may be, first, for great amazement to wicked men, that now perhaps laugh and sing in the jollity of their hearts. O let them remember what God may doe to them▪ What case will they be in, if God bring them once to despaire? And this is the portion of their cup. Oh! if the terrour of a King be as the roaring of a Lion; what then is their case, if God shall reveale his wrath from heaven upon them for their weighty sinnes! And the more should they be affrighted, because despaire is but as it were the beginning of evils. They feele it for a short time on earth, but shall feele it for ever in hell. And therefore, if it be possible, they should be perswaded in time to repent, that they may be delivered from this great wrath to come. Oh how easie, in comparison, might mens repentance be, if they would be warned in time!

Secondly, this doctrine may breed in us a wonderfull awfulnesse and feare of God: when wee reade of such judgements in Scripture, or behold any poore wretches tormented with this judgement, it should breed in us not onely an infallible assurance that there is a God, or that there shall be a hell of wofull torments, or the like; but it should especially make us thinke of God with all reverence, and be afraid to displease him: for dominion and feare are ever with him, Iob 25.2. This doctrine should make us resolute to goe our wayes and sinne no more: the counsell of the wicked should be farre from us, seeing he can thus put out their candle, and make them drinke of the wrath of the Almighty, Iob 21.17, 20.

Thirdly, it should worke in all of us a care to use all meanes that we may be kept from despaire,

Quest. What then should we do that we fall not into despaire?

Answ. Some things are to be avoided, some things are to be done.

If we would not fall into despaire,

Preservatives against despair.First, we must take heed of wilfull unbeliefe, such as was in the Jewes; when men not onely neglect the assurance of salvation brought by Christ, but contemne it, and strive to put all such cares out of their heads.

Secondly, we must take heed of stumbling. If men feele their hearts to bee insnared in respect of Christ, and that they are tossed with vile objections, &c. let them looke to themselves, and amend in time: for if Christ be a stone of stumbling, he may be a rocke of offence.

Thirdly, we must take heed of security, and contempt of the knowledge of God's waies. Despaire will worke terribly, when it lights upon 2 minde that hath contemned knowledge, and lived in all ease and security, Iob 21.1, to 20.

Fourthly, we must take heed of apostasie from the profession of the love [Page] of the truth: for despaire is many times a wofull scourge to such kinde of creatures; as the stories record, and experience shewes.

Fifthly, we must in generall take heed of all grosse and presumptuous sins, especially the sinnes against the third, sixt, and seventh Commandements: for usually these sinnes goe before in the desperation; such as are, swearing, and cursing, and perjury, and murther, and incest, and whoredome, &c. The wicked flee when no man pursues them: but the righteous are bold as a Lion, Prov. 28.1. and 14.14.

Now (secondly) there are other things which we must doe, that wee may avoid despaire.

First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience, but take the paines to aske and seeke resolution: else that which is but doubting at the first, may prove to be despaire in the end. Those lesser sores in mens hearts may fester and rankle within us, till they prove to this great disease.

Secondly, we must store our heads with the promises of the Gospell, and those comfortable places of Scripture, as may breed in us a full perswasion of Gods singular compassion and mercy towards all penitent sinners, and withall do shew us that plentifull redemption in Jesus Christ, and the marvellous efficacie of his blood to cleanse us from all our sinnes.

Thirdly, we should above all things, put on the shield of faith; I meane, we should use all diligence to get the assurance of Gods favour in Christ: for assurance will preserve us safe from despaire. For as unbeliefe brings it, so faith preserves us from it.

Fourthly, we should be carefull upon all occasions to keepe our assises; and if wee bee endangered by any sinne, wee should make haste to judge our selves, that we be not condemned of the Lord. For the attendance upon this point maketh all safe: whereas the long neglect of our daily sinnes, without any humiliation for them, may turne in the end to the pangs of some miserable despaire.

Use 4. Fourthly, hence the godly may comfort themselves, because Christ is to them a rocke to build on, Mat. 16.2 rocke for refuge and safety, Psal. 18.2. a rocke for shadow, Esa. 32.2. And therefore let the Inhabitants of the earth sing, Esa. 42.11. and withall, if they consider how God sheweth them, they should account their other afflictions but light, in comparison of what falls upon wicked men.

Object. But we reade that godly men have beene in despaire; as David, Iob, and others.

Sol. It is true: but yet there was ever great difference betweene the despaire of the godly and the wicked, which I will briefly note.

First, they differed in the causes.Speciall differences between the despaire of the godly and the wicked. The honours of the wicked proceeded from the curse of God: whereas the sorrowes of the godly proceeded from his mercy.

Secondly, they differed sometimes in the object: for godly men despaire of themselves; wicked men despaire of God. It is a grace usuall in repentance, to despaire of all happinesse from our selves: but now wicked men are out of all hope of Gods mercy and helpe.

Thirdly, they differ in the effects. For Cain blasphemes God in his despaire, and saith, his punishment is greater than he can beare, or his sinnes greater than can be forgiven: but the godly give glory to God, and account him alwaies just and good. Againe, wicked men rage and repent not: but godly men bewaile their sinnes, and cry mightily to God, Rev. 16.9, 10. Ier. 18.12. Wicked men bee in travell, but they bring forth nothing but wind: they are never the better when they come out of their affliction, no though they poured [Page] out a prayer to God in the time of distresse, Esa. 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept downe as the house of a spider, they have no hope at all, Iob 8.13. and 11. ult. whereas godly men, at the worst, are supported with some kind of hope, or perswasion of mercy: and therefore usually they rather aske whether Gods mercy be cleane gone, than say it is so, Psalm. 77. and they rather complaine, that God hides himselfe from them, than that God hateth them, Psal. 88.15.

Fourthly, they differ in the measure too. For God alwayes hath respect to the strength of his children, to lay no more upon them than they are able to beare: whereas hee respects the sinne of wicked men, and regards it not, though they cry out with Cain, they cannot beare it.

Fifthly, God gives issue out of the triall, and returnes from his displeasure in a moment, when he deales with the godly, Esay 54. whereas wicked men can have no such hope.

Lastly, seeing despaire is such a curse, and is so farre from leading men to Christ, that it makes them suffer shipwracke upon Christ; Ministers, and all others should take heed of driving the people upon any pretence into this kind of desperation: let men be taught to despaire of themselves, but never to despaire of God.

Hitherto of the kindes of punishments.

The causes follow: first, in themselves: secondly, in God.

In themselves it is their stumbling at the word, and their disobedience.

To them which stumble at the Word.]

There is a divers reading. The old reading was thus: To them that offend in the Word; noting either in generall, that Gods word, or Christ, doth not profit these men that were guilty of evill speaking, and the grosse abuses of the tongue: or in particular; it should note the sinnes of the stubborne Jewes, who offended in word, when they blasphemed Christ, and denyed him.

But I rather take it as here it is translated: and so it notes the causes why many men fall into scandall, and from thence into despaire; viz. because they bring ill hearts to the Word of God, they have mindes that are rebellious, and will not be subject to the Gospell, but intertaine it with diseased and cavilling mindes. Those persons are likely not to receive any good by Christ, that quarrell at the word of Christ. Now that this may not be mistaken or neglected, I will shew, first, what it is not to stumble at the Word, le [...]t some weake ones should be dismayed: then secondly, how many waies wicked men stumble at the Word.

How & wherein men take offence at the Word. For the first. To be grieved in heart for the reproofes of the Word, is not an offence, but a grace: so wee are troubled not with dislike of the Word, but of our owne sinnes. Secondly, to inquire of the truth, and that which is delivered, and to trie the doctrine, by turning to the Scriptures as the Bereans did: this is not condemned here; nor is it a stumbling at the Word, to put a difference betweene the teaching of Christ, and the teaching of the Scribes and Pharisees.

Secondly, but men are said to be offended at the Word, when their hearts rise against it, or they ensnare themselves through their owne corruption by occasion of the Word. To speake distinctly, wicked men are offended at the Word with a threefold offence: First, with the offence of anger, when they rage and fret at the Word, or the teachers thereof, because their sinnes are reproved, or their miseries foretold. And this offence they shew, either when they envie the successe of the Word, Acts. 4.2. or raile and revile Gods Saints, as Ahab did Michaiah for telling him the truth, or when they mocke at the Word, as the Pharisees did, Luk. 16.14. Secondly, with the offence of scandall, when they take occasion from the doctrine they heare, to fall off [Page] from hearing, or from the true religion, or from the company of the godly. Thus they stumbled at those hard sayings of Christ, that departed from him for that cause or reason, Ioh. 6. Thirdly, with the offence diabolicall, when men pervert the good word of God, to inflame themselves the more greedily to sinne, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sinne.

Uses. The use may be (first) for information, and so two wayes. For first, we may hence see the reason, why many hearers profit not by the Word. It is not because the Word wants power, but because they stumble at it. They nourish cavils and objections against it: they oppose reason to faith. Secondly, we may hence take notice of the difference of a regenerate and unregenerate heart. To the one the Word is a savour of life, to the other it is a deadly savour, and full of offence to them. And withall, this may humble wicked men. For this is a sure truth, that so long as they are offended at the Word, so long they have no part in Christ: and withall it may comfort all those that love the Word, and receive it with joy constantly. For that is a meanes and signe of their interest in Christ.

Being disobedient.]

These words containe another cause why Christ was no better rellished by them, and why they found such an ill taste in the word of Christ: it was the wickednesse that was in them: Sinne had marred their tastes. Sweete meates have but an ill rellish with those who have corrupt and diseased stomackes; and the cause is apparent, the ill humors in their stomackes, and nothing in the meates they eate. But of their disobedience before: and therefore this shall suffice in this place. And thus of the cause in themselves.

The cause in God followes.

Whereunto they were appointed.]

There is much difference of the reading of the originall words in the translations.

Some read thus: They stumble at the Word, and beleeve not in him, in whom they are placed or set; and expound it thus, In whom they live, move, and have their being: some read, in stead of disobedient, They beleeved not: but for these words read them as here. But then their meaning is, that the Jewes beleeved not, though they were thereunto appointed, that is, though they had the promise of salvation, and were a people separate thereunto: and so it is an aggravation of their unbeliefe.

This sense and reading is not to be despised.

But I take it, as I find it in the translation: and so the sense is, That these men, whether Jews or Gentiles, that are here spoken of, were appointed to this misery by the decree of God: and so they are words that expresse the substance of this part of Gods decree, which Divines call Reprobation.

And so it is to bee observed from hence. That wicked men are appointed from everlasting, to the enduring of the miseries which are inflicted upon them in this life or in hell. This is a doctrine which is extreamly distasted by flesh and blood, and proves many times more offensive to the common people, and is alwayes to be reckoned as strong meat: and therefore that I may fairely get off this point, I offer two things to your considerations: First, the proofes that plainly avouch so much, as is here observed. Secondly, I will set downe certaine infallible observations, which tend to quiet mens minds, and perswade them against the seeming difficulty, or absurdity of this truth.

For the first, the Apostle Iude saith,Proofes of reprobation. that the wicked men he treateth of were of old ordained to this condemnation, Iude 4. and the Apostle Peter saith, that the ungodly were reserved unto the day of judgement to bee punished, 2 Pet. 2.9. and vers. 12. he saith, that they are naturall brute beasts, [Page] made to be taken, and destroyed: and it is manifestly implied, 1 Thess. 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22.

Certaine observations for the quieting of our mindes in the doctrine of reprobation.For the second: though this doctrine seeme wonderfull hard, yet to assure us there is no hard dealing at all in God, there be many things may confirme us, and ease our mindes, though for the present we cannot understand how this should be, and perhaps are much troubled about this point; and therefore seriously consider,

First, for thy selfe; that if thou have truly repented, and doe beleeve in Jesus Christ, and hast in thee the signes of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and therefore oughtest not to grieve, but rejoyce with singular praise to God.

Secondly, seeing God hath comforted us with many doctrines, and trusted us with many cleere points of knowledge, can we not be contented, that God should speake darkely to us in one point? especially when wee are told beforehand, that there is an Abyssus, a depth, yea many depths in this doctrine? Shall we bee wayward, because one truth will not sinke yet into our heads? Wee are told that this is a point unsearchable, Rom. 11.32, 33. and the rather, because weake Christians are not tied to eate strong meat: they may safely let this doctrine alone.

Thirdly, that no man can know his owne reprobation, nor ought to beleeve so of himselfe: but is called upon to use the meanes by which he may be saved.

Fourthly, we have this oath of God for it, That he desires not the death of the sinner, but would have all men to repent and be saved.

Fifthly, that whereas Divines make two parts of the decree of reprobation, Preterition and Predamnation; all Divines are agreed for the latter, that God did never determine to damne any man for his owne pleasure, but the cause of his perdition was his owne sinne. And here is reason for it: for God may, to shew his soveraignty, annihilate his creature; but to appoint a reasonable creature to an estate of endlesse paine, without respect of his desert, cannot agree to the unspotted justice of God. And for the other part of passing over, and forsaking a great part of men for the glory of his justice, the exactest Divines doe not attribute that to the mere will of God, but hold that God did first looke upon those men as sinners, at least in the generall corruption brought in by the fall. For all men have sinned in Adam, and are guilty of high treason against God.

Sixthly, that sinne is no effect of reprobation, but onely a consequent: Gods decree doth not force any man to sinne, &c.

Seventhly, that whatsoever God hath decreed, yet all grant, that God is no way any authour of sinne: hee doth not cause sinne in any, but onely permits it, and endureth it: and whereas the most that can be objected, is, that God hardneth whom he will, Rom. 9. it is agreed upon in the answer of all sound Divines, that God doth not infuse any wickednesse from without in mens hearts: but whereas their hearts are in themselves by custome in sinne hardned, as a just Judge he gives them over to Sathan and his power, who is as it were the Jayler; but doth never restraine them from good, and the meanes of it.

Eighthly, now may men say, that sinne came upon men by reason of the rigour of Gods Law: for it was impossible to be kept. For this there is a cleere answer: When God gave his Law at first, man was able to keepe it; and it came by his owne default, that hee was not able to keepe it afterwards. A man that sends his servant to the market, and gives him charge to doe such and such businesse for him; if that servant make himselfe drunken, and so bee unfit to doe his masters businesse, he is worthy to be punished, because [Page] hee was fit to doe it, when hee was first sent about it.

Ninthly, it is plaine in this verse, that those men of whom he here speakes, are indited of grievous sinne against Christ and the Gospell.

Tenthly, that things may be just, though the reasons of them do not appear unto us: if it bee true of some cases of justice among men, much more in this case of God's justice.

Lastly, it should much satisfie us, that in the day of Jesus Christ those mysteries of Religion shall be broken open, and all then shall bee made cleer unto us, as cleer as the shining of the Sun at noon-day.

Thus of the punishment of unbeleevers, and so also of the first argument, taken from testimony of Scripture.

Verses 9, and 10.

But yee are a chosen generation, a royall Priesthood, an holy Nation, a peculiar people, that ye should shew forth the vertues of him that hath called you out of darknesse into his marvellous light;

Which in times past were not a people, yet are now the people of God: which had not obtained mercy, but now have obtained mercy.

THese words containe the second argument to perswade Christians to make their constant recourse unto Christ, and from him to procure vertue to enable them for holinesse of conversation: and it is taken from the consideration of the excellency of that estate, unto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which he makes up a compleat narration of their great prerogatives above all other people, and above that they themselves were in former times. The places of Scripture he makes use of, are Exod. 9. and Hos. 1.

But before I open the words, two things may be here noted. First, the Apostles care to prove what he saith from the Scripture, whether it bee against wicked men, or for godly men: which shewes, that wee should much more take heed to Gods Word, being lesse than Apostles, especially such an Apostle. Secondly, wee may hence note, that the promises or prayses given to the godly in the old Testament are not envied to Christians in the new Testament. God is no respecter of persons: but wee have free liberty to search the bookes of God, and to chuse out of all the examples of the suites of godly men, or the preferments, what we will: and if we make a suite of it to God, he will not deny it, but shew us their mercy.

Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to shew briefly the priviledges of the godly above all others: or what themselves were before their conversion.

And the priviledge of their estate may be considered either positively in it self, or comparatively. It is described positively, vers. 9. & comparatively, vers. 10.

In the ninth verse, there he reckons up a number of prerogatives belonging to the godly, and withall shewes the use they should make of them, or the end why they were conferred upon them.

The godly excell in divers respects, if we consider,

First, their election: they are chosen of God.

Secondly, their alliance or kinred: they are a chosen kinred.

Thirdly, their dignity above other men: they are royall Kings.

Fourthly, their function or private imployment before God: Priests.

Fifthly, their behaviour, or outward conversation: they are holy.

Sixthly, their number: they are a Nation.

Seventhly, their acceptation with God: they are a peculiar people.

First, for Election.

[Page]The Apostle looking upon the words in Exodus 19.5, 6, and seeing that they described the happinesse of Christians in this life, doth in the Fore-front put to this priviledge of their election, as the foundation of all the rest, and would have Christians much affected with the consideration of this prerogative.

It is one of the chiefe and prime comforts of a Christian, to consider that he is elect of God, Psal. 106.4, 5. 2 Pet. 1.9. elect, I say, both before time, and in time. Before time, in Gods decree: and in time, when the godly are singled and called out of the word, and picked out one of a city, and two of a tribe, in all the ages of the world, and distinguished from other men, by beleeving in Jesus Christ. As the Israelites were chosen out of all the nations of the world; so now the Elect out of all the ages of the world.

Quest. But what is there in the election of a Christian, that should so much affect him, as to account himselfe so wonderfull happy in that respect?

Answ. There are many things in our election which should much ravish us: as to consider,

The specialties of Election. First, when we were chosen, viz. before the foundation of the world from all eternity. Oh what a favour it is to thinke, that God had such thought of us be. fore ever wee had any beeing! Eph. 1.4.

Secondly, by whom wee were chosen, viz. by God. Men are wont to be affected, if any of any degree almost doe point out them above others, unto any condition of praise or preferment. To be beloved and in request with any, is a contentment: but especially if Kings or great persons should chuse us out to set their love upon us, how would wee be moved with that! Oh! what comparison can there be betweene the greatest men on earth, and the great God in heaven?

Thirdly, to what we were chosen, viz. to a Kingdome and great glory. For meaner persons to be chosen to any preferment, it would prove a great contentment; but especially to be advanced to the highest honours: why, God hath chosen and called us to no lesse an happiness than a Kingdome and glory, yea his Kingdome and glory in heaven, Mat. 25.34. 2 Thess. 2.13, 14.

Fourthly, for how long this choice must last, viz. for ever. To be chosen to a great office, though it were but for a yeare, is a great honour in the account of some men, but especially to enjoy a Kingdome, if it may be for divers yeares, as twenty, thirty, forty, or the like, how would men rejoyce that could attaine to such an election? But behold, our happinesse is greater. For we have by our Election an entrance into the everlasting Kingdome of Jesus Christ.

Fifthly, upon what reason we were chosen, viz. upon Gods free and meere grace and goodnesse: hee chooseth whom he will. It was his good pleasure to chuse us to such a Kingdome: we had it not by descent or desert, Rom. 9.18.21. Ephes. 1.11.

Sixthly, in what manner he chose us, viz. unchangeably. To be chosen to so great an estate, though it had beene but during pleasure, and that pleasure to, such as might change, had beene a great advancement, but Gods purpose remaines according to his choice, Rom. 9. and whom he elected, he calls; and whom hee calls, he justifies; and whom he justifies, he glorifies, Rom. 8.30. The foundation of God remaineth sure, 2 Tim. 2.19.

Lastly, to consider whom he chose, which hath a double incitation in it. For first, the Scripture tels us, Many are called, but few are chosen. Now this increaseth our honour, that but a few onely can be admitted to the participation of it. If many had enjoyed it, the commonnesse of it might have had in it some occasion of lessening the value of it, Deut. 7.6, 7. Mat. 20.16. Secondly, God chose us that were most vile creatures, polluted in blood, covered with filthinesse, fallen from him by vile Apostasie, and our rebellion in our first [Page] parents, and being guilty of many treasons in our owne actions. And this should much move us, that God should set his heart upon such vile wretches, as we every day are proved to bee.

Uses. The use of this may be divers. But I will onely stand upon two uses. First, the consideration hereof should enforce upon us a care to make our election sure, 2 Pet. 1.9.

Quest. Now if any aske, By what signes I may know that I am elected of God?

Answ. I answer, There bee divers infallible signes of election: As for example;

First, separation from the world: when God singles us out from the world,Signes of Election. it doth manifest that he hath chosen us from all eternity. Now that this separation may be proved sure and infallible, we must know,

First, that it is wrought in us by the Gospell, 2 Thess. 2.14.

Secondly, That it containes in it a contempt of earthly things, so as our hearts doe unfainedly disclaime all happinesse in the things of this world, as out of true judgement resolving, that all is vanity and vexation of spirit. The love of God, and the love of the world cannot stand together, 1 Ioh. 2.14.

Thirdly, that it with-drawes us from needlesse society, or delight in the men of this world, who follow the lusts of life, and mind onely earthly things, Psalm. 26.

Fourthly, an estimation of spirituall things above all the world.

Secondly, a relying upon Jesus Christ, and the covenants of grace in him, so as we trust wholly upon him for righteousnesse, and happinesse: Hence it is, that faith is called the faith of Gods elect, Tit. 1.1.

Thirdly, the sanctification of the spirit, 2 Thess. 2.13. which hath in it both the reformations of those evills, which were wont to prevaile over us, and were most beloved of us, as also the qualifying the heart with such graces as are supernaturall, such as those mentioned in the Catalogue, 2 Pet. 1.5, 6, 7, 8, 9. and such are those graces heretofore mentioned in the sight of salvation.

Fourthly, the testimony of the spirit of Adoption. For every godly man hath a witnesse in himselfe, 1 Ioh. 5.10. Rom. 8.15. Gods Spirit doth assure Gods Elect that they are elect; and that it doth principally by sealing up unto them the promises of Gods Word, Ephes. 1.13, 14.

Fiftly, by the conformity of Christians unto Christ in affliction: for the Elect are predestinate to be made like unto Christ in sufferings. Now, because this signe must be warily explicated, we must understand, that barely to bee afflicted, is not a signe of Election. For so may, and are wicked men, as well as godly men: but to become like Christ in the suffering, is the signe; which that it may bee more infallible and cleare, wee must observe in these sufferings,

First, the kindes, as for example, to be hated and scorned of the world,M [...]rks of such as truly suffer with Christ. and reviled and persecuted, is a token that we are not of the world, because the world would love his owne, Ioh. 25.18, 19.

Secondly, the causes, as if we be hated for goodnesse, and do not suffer as evill doers, Ioh. 15.8, 21. Psal. 38.20. when our afflictions are the afflictions of the Gospel, 2 Tim. 1.8, 9. Mat. 5.12.

Thirdly, the effects, that we love obedience by our sufferings, Heb. 5.8. and be made more holy, and fruitfull, and quiet, and meeke, and humble by them, Heb. 15.11. so as wee can say, It was good for mee that I was afflicted, Psal. 119.

Fourthly, by the manner, that wee be like Christ in silence, Esa. 13.7. patience, and despising the shame of the crosse, Heb. 12.1, 2. 1 Pet. 2.21, 22, 23. [Page] prayers to God, and submission to Gods will, with strong cryes and fervencie, Heb. 5.7.

Fifthly, by the issue, when God giveth a like end to the triall of his servants, as he did unto the passion of Christ, making 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,

Rules to live so as becomes th [...] assurance of Election.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 [Page] 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,Godly Christians come of the b [...]st kinred: which [...]p [...]eares by many reasons. 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 can to our kinred, even to the houshold of faith, for this very reason, because they are our kinsmen in the spirit; and in particular, we should be ready to do all that for them, which the law of kinred bindeth us unto: viz.

[Page]First, we should acknowledge them, and not hide our selves from any that is godly.

Secondly, wee should receive one another heartily and willingly, without grudging or murmuring.

Thirdly, we should defend one another, and be ready in all oppositions to stand for the godly.

Fourthly, we should shew all bowels of mercy, and tender kindnesse, and pity, and sympathize in their necessities and miseries.

Fourthly, we should hence learne to be provident to preserve our owne reputation, that we be no way a dishonour and shame to our kinred, but learne of the wise steward, by lawfull meanes to preserve our credits, and provide for our selves, though hee did it by unlawfull: for our Saviour noted this defect, when he said▪ The children of this world are wiser in their generation, than the children of the light, Luk. 16.8.

Thus much of their kinred or generation.

A royall Priest-hood.]

These words containe the two next prerogatives; which have so much connexion one with another, that they are joyned together as inseparable.

The Apostle makes a comely and effectuall inversion of the words recorded in Exodus 19. for there they are said to be a Kingdome of Priests, which the Apostle more plainly expresses in the words, A royall Priest-hood.

They are both Kings and Priests, but both with difference from other men of either of those callings. They are Kings, not profane or civill onely, but sacred Kings: they are Priests, not common or typicall Priests, but royall.

The one word tels their dignity to which they are ordained; the other their office in respect of God.

These words, with those that follow, are in Exodus expounded, or rather propounded indefinitely to the Israelites, but in this place limited to the elect onely; which shewes, that promises and priviledges of right belong onely to the elect and chosen of God, &c.

Royall.]

Christians may be said to be Royall in foure respects.

Godly men are Royall many wayes.First, comparatively with wicked men: for whatsoever their condition bee, yet if their estate be compared with the miserable condition of all impenitent sinners, it is a Royall estate, they are like Kings in respect of them.

Secondly, as they are united to his body, who is the greatest King, as members of Jesus Christ, who is King of Kings, Revel. 19.

Thirdly, because they looke for a Kingdome. It is their Fathers pleasure to give them a Kingdome; they shall one day raigne, and therefore are Royall.

Fourthly, because for the very present in this life they have the state of Kings: They have the state of Kings in this life I say. For (first) they appeare clad in purple. The Romans knew who was King▪ when they saw the man clad in purple Robes. Christians have royall garments, garments of Salvation; the righteousnesse of Christ doth cover them, which so soone as they put on, they are saluted for Kings in heaven. Secondly, they have the attendance of Kings, a great traine and guard about them; no King like any of them, that is not one of them; for they have the Angells for their guard, and as ministring Spirits to them, Psalm. 34. and 91. Heb. 1.14. Thirdly, they have the dominion of Kings, and soveraignty and power of Kings: and so (first) the whole world is their Kingdome, in which they raigne: they are heires of the world, Rom. 4 and so our Saviour faith, They inherit the earth, Matth. 5. Fourthly, their owne hearts are as a large Kingdome, in which they sit and raigne, governing and ruling over the innumerable thoughts of their mindes and affections, [Page] and passions of their hearts: among which they doe justice, by daily subduing their unruly passions and wicked thoughts, which like so many Rebels, exalt themselves against the obedience should be yeelded to Christ the supreme Lord and Emperour; as also by promoting the weale of all those saving graces which are placed in their hearts, nourishing and lifting up all good thoughts, and cherishing all holy desires and good affections; conscience being, by commission, the chiefe Judge for their affaires of this whole Kingdome. Fifthly, it is something royall; and which proves them to bee Kings, they have a regall supremacie. A King is hee that judgeth all, and is judged of none: such a one also is every spirituall man said to be, 1 Cor. 2. ult. Sixthly, they prove themselves Kings by the many conquests they make over the world and sathan, sometimes in lesser skirmishes, sometimes in some maine and whole battels.

Ob. Might some one say, Is this all the Kingdome of a Christian? This is infinitely below the magnificence and honour of an earthly Kingdome, &c.

Sol. God hath done more for the naturall man, or for the nature of men, for providing meanes for this spirituall Kingdome, than in opening a way for earthly Kingdomes; which may appeare by divers differences. For,

First, none but great men, and of great meanes,Differences between spirituall and earthly Kings. can attaine to the Kingdome of this world: but here the poore may have a Kingdome as well as the rich. Blessed are the poore in spirit, for theirs is the Kingdome of heaven.

Secondly, while the father lives, the little child cannot raigne: whereas in this Kingdome, little ones attaine to the Kingdome, and safely hold it, Matth. 18.

Thirdly, this Kingdome is of heaven, wheras the others are only of the earth.

Fourthly, these Kings are all just; there is none unrighteous can possesse these thrones: they are all washed, justified and sanctified: there is not a drunkard, a railer, a buggerer, and adulterer, a murtherer, or any the like amongst them, which is no priviledge belonging to the Kingdome of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21. The godly are Kings, such as Melchisedech was, somewhat ob [...]cure in the world, but they raigne in righteousnesse, in peace, none like them, Heb. 7.

Fifthly, the godly have received a Kingdome that cannot be shaken. Their Kingdome is an everlasting Kingdome, Heb. 12.28. but all the Kingdomes of the world may be, and have beene shaken, and will be ruined, and end; whereas the godly that set out in soveraignty over lesser dominions, and with lesse pompe, yet increase so fast, till at length they attaine the most glorious Kingdome in the new heavens, and new earth.

The use of all this may be divers.

Uses. First, for singular comfort to the godly: what account soever the world makes of them, yet here they see what God hath ordained them unto: it matters not for the worlds neglect of them; for Gods Kingdome comes not by observation: and in particular, it should comfort them into two causes: First, in matter of service; when they come to stand before the Lord, they must know, that they are honourable in Gods sight. He respects them as so many Kings in his presence. Secondly, in the mortification of vices; they have received power and authority as Kings, and 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 [Page] 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 no [...] 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, Es [...]. 61.6. Rev. 1.6, &c.

Now the Priest-hood of Christians is a singular priviledge, if we (first) either [Page] 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 scrup [...]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 are to be disliked, so are dumbe Christians too.

Secondly, it should teach Christians to strive to be of an harmelesse and inoffensive disposition. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel. Phil. 1.2, 15.

Thirdly, we should hence learne to set the Lord alwayes before us, and to walke before him, seeing it is our office to keepe in the Temple, and to bee neere the Lord.

Fourthly, it should compell upon us a care of our sacrifice: The maine worke of the Priests was to offer sacrifices: Now our sacrifices are principally prayers and good workes, as more at large is shewed on the notes of verse 5. and in these we must be daily imployed: But then we must in all our services looke to the rules of sacrificing, which [...]as I [...]aid [...] I have handled at large vers. 5. onely for the present remember these few things:

First, that their sacrifices are worth nothing, without an Altar to sacrifice them on: and this Altar is Jesus Christ, Heb. 13.10.

[Page]Secondly, that thou must have fire to burne the sacrifice on the Altar; and this fire is holy affections, Mark. 9.

Thirdly, that in all thy sacrifices thou must keepe out leaven: now the spirituall leaven, that marres thy sacrifices, are, first, malice: secondly, any notable wickednesse: thirdly, evill opinions: fourthly, worldly griefe and passions, which like leaven sowreth the sacrifice.

Thus of the secon [...] principall use.

Use 3. This may serve for reproofe of divers sorts of men: as,

First, of the Papists. They have fire but no Altar, and therefore cannot sacrifice: they have zeale, but not knowledge, as was said in the case of the Jewes, who knew not the righteousnesse of Christ.

Secondly, of the carnall Protestants. They have an Altar, in that they professe justification by Christ: but either they have no sacrifice, or no fire. The rich among them bring not their sacrifice of almes, and all sorts neglect prayer and good workes; or if they doe any service to God, there is no fire to burne the sacrifice: they serve God without zeale and holy affections.

Thirdly, hypocrites are here rebuked. They bring for matter the right sacrifices sometimes, and they have fire too: but it is strange fire many times: they have zeale, but it is rash and unwarranted: they doe good duties in an ill manner, or spend their zeale on traditions, either on the left hand, or on the right.

Fourthly, fearfull Christians are here reproved, because when they have sacrifices, and an Altar, and fire too, yet they beleeve not the attonement may come by it, or the acceptation of them from God.

Thus of the fourth point.

An holy Nation.]

The holinesse of a Christian is his fifth prerogative, wherein he excels all other people: and the godly are holy many wayes. Some are lesse principall: some are more principall.

Christians are holy many wayes.First, they are holy in respect of Gods appointment and calling: God hath decreed them to holinesse, Eph. 1.4. and created them to good workes, Eph. 2.10. and called them to be Saints, 1 Cor. 1.16.

Secondly, they are holy in their sect or kinred. They are of an holy kinred: for their Head Christ Jesus is infinitely holy, and their brethren are holy brethren, Heb. 4.1.

Thirdly, they are holy in their Lawes. No people have so holy, just, and exact Lawes: there is no defect or error in them. The word of God is perfect, Psal. 19. Prov. 8.5, 6.

Fourthly, they are holy in their signes: they weare the badges of righteousnesse. The uncircumcised were accounted unholy; and the Jewes a holy nation, because being circumcised, they had the signe of righteousnesse: so are Christians holy by Baptisme sacramentally.

Fifthly, they are holy in regard of separation from the wicked and the world. A thing was said to be holy in the Law, which was separated from common uses, to the use of the Tabernacle: so are the godly holy, because separated from the unholy.

But chiefly, the godly excell for holinesse, if we respect the holinesse,

First, of justification: they are holy by the imputation of the perfect holinesse of Christ, and so are they as holy as ever was Adam in Paradise, or the Angels in heaven.

Secondly, of sanctification: they have holinesse in their natures, and they practice holinesse too: and thus they are holy in heart, and by inchoation. They have grace in all parts, though not in all degrees and they are not destitute of any saving or heavenly gift, 1 Cor. 9.11. And this kinde of holinesse [Page] must not be slighted or meanly accounted of: for first, it is a holinesse wro [...]ght by the holy Ghost. Secondly, it is presented to God by the intercession of Christ; whereby all imperfections are covered. And thirdly, it is acknowledged in the covenant of grace, which admits of uprightnesse and sincerity instead of perfection, which in the other covenants were required.

Thirdly, they are holy in hope, because they looke for perfect holinesse in nature and action, in another world. There is a righteousnesse which they wait for, that exceeds all the righteousnesse that ever was in any man in this world, Christ Jesus excepted.

But I conceit, it is the holinesse of sanctification which is here meant. Now this holinesse consists either of mortification or vivification. Mortification is imployed about the subduing of corruptions; and vivification about qualifying the heart and life of the beleever with holinesse. Vivification also is exercised either about new grace in the heart, or new obedience in the conversation. I take it the later is here meant: and so the Apostle intends to say, that no people are like the beleeving Christians, for the holinesse of their conversation.

Uses. The use of this point may be (first) for great encouragement to the true Christian, notwithstanding all his infirmities with which hee is burdened: and therefore hee should take heed that hee be not wicked over-much, Eccles. 7. that is, he should not thinke too vilely of himselfe: For though hee be guilty of many sinnes, yet he is truly holy, and that many wayes, as was shewed before. God hath done great things for him, that hath given him a holy head, and a holy calling, and especially that he hath already made him perfectly holy by justification, and will make him perfectly holy in sanctification in another world, yea hee ought to take reason of comfort for his holinesse of sanctification; as for the reasons before, so the very holinesse of his conversation is much more exact, than is the conversation of the wicked, or than was his owne before his calling.

And withall this should much stirre up godly men to the care of sound holinesse in their conversation, & the rather because first they were redeemed from a vaine conversation by the blood of Christ, 1 Pet. 1.18. Secondly, they should much thereby advance the profession of true Religion, Phil. 1.27. Thirdly, because a holy conversation is a good conversation, God requires nothing of us to doe, but it is all faire worke, and good for us, whereas when wee have done, the divell, the world, and the flesh worke that, which was extreemly ill for us. Fourthly, we hold our profession before many witnesses, many eyes are upon us, and the most men are crooked, and perverse, 1 Tim. 6.12. Phil. 2.15. and the best way to silence foolish men, is by unrebukeablenesse of conversation, 1 Pet. 2.15. Fifthly, our heavenly Father is hereby glorified, Mat. 5. & 6. Sixthly, it will be a great comfort to us in adversity, 2 Cor. 1.12. Lastly, great is our reward in heaven. For hereby will be ministred abundantly an entrance into the glorious Kingdome of Jesus Christ, 2 Pet. 1.11.

But then we must looke to divers rules about our conversation, that it may be right: for,

First, it must be a good conversation in Christ, 1 Pet. 3.16.Speciall rules for the right ordering of us in an holy conversation.

Secondly, it must be a conversation discharged from those [...]suall vices, which are hatefull in such as professe the sincerity of the Gospell, and yet common in the world, such as are lying, wrath, bitternesse, rotten communication, or c [...]sed speaking, or the like, Eph. 4.25. Col. 3.8. 1 Pet. 1.14.

Thirdly, it must be all manner of conversation, 1 Pet. 1.15. wee must shew respect to all Gods Commandements, at home, and abr [...]ad, in religion, mercy, righteousnesse or honesty.

Fourthly, we must shew all meeknesse of wisedome, when we hea [...]e outward [Page] praise, or do good, or are to expresse our selves in discourse, or otherwise, Iam. 3.13. 2 Cor. 1.12.

And that we may attaine to this holinesse of conversation,

Meanes for obtaining an holy conversation.First, we must walke according to the rule of Gods Word, and let that be a light to our feet, and a lanthorne unto our paths, Gal. 6.16. Ioh. 3.21.

Secondly, wee must set before us the patterne of such Christians, as have most excelled that way, Phil. 3.17. and walke with the wise.

Thirdly, especially as obedient children, we should learne of our heavenly Father to fashion our selves according to his nature, and in all conversation strive to be holy, as he is holy: and as it followes in this verse, we should studie and strive to shew forth the vertues, that were eminent in Jesus Christ, 1 Pet. 1.15, 16. and 12.10.

Thirdly, in so much as holinesse is the prerogative of a Christian, it should teach all sorts of men to try themselves, whether they have attained true holinesse, or no: so as they bee sure their holinesse exceed the holinesse of the Scribes and Pharisees: for else they cannot enter into the Kingdome of heaven. For a Christian must have that holinesse of conversation, which no wicked man can attaine unto. Now that this triall may bee done effectually, I will shew wherein the holinesse of a true Christian exceeds the holinesse,

First, of a meere civill honest man.

Secondly, of the most glorious Hypocrite.

First, for the meere civill honest man: The true Christian exceeds his righteousnesse, both in the righteousnesse of faith, and in the internall holinesse of the heart, and the power of holy affections: but because it is holinesse of conversation, which is especially here meant, I will touch the differences in conversation; and so,

Differences between the holinesse of conversation in civi [...]l honest men, and Gods elect.First, they differ in one maine cause of orderly life. For the holinesse of the godly Christian proceeds from a regenerate heart: whereas the meere civill man is so naturally, or onely by restraining grace: he hath not beene in the surnace of mortification for sinne.

Secondly, the meere civill honest man glories in this, that he payes every man his owne, and is no adulterer, or drunkard, or the like notorious offender: But for the most part he is altogether defective in the religious duties of the first table, especially in the duties of the Sabbath, and the religious duties he should performe in his family.

Thirdly, the meere civill honest man makes conscience of great offences, but cares not to be stained with lesser sinnes; whereas the true Christian lives circumspectly, and makes conscience of the least Commandement.

Secondly, now for the hypocrite: Though the difference be hidden, yet it may be assigned in divers things, as,

Differences be [...]weene the hypocrite and Gods elect in the holinesse of conversation.First, the holinesse of the godly Christian flowes from a pure conscience, and faith unfained: whereas there is no such repentance, or faith in the hypocrite.

Secondly, the true Christian hath his praise of God, but the hypocrite of men, Rom. 2.26.

Thirdly, the true Christian obeyes in all things: the hypocrite but in some, as here for the most part they may be found tainted with some evill vice.

Fourthly, the true Christian is carefull of his conversation in all places and companies: the hypocrite onely, or chiefly, when he is where he thinkes hee shall be observed and marked.

Fifthly, the true Christian will not cease bearing fruit, what weather soever come, Ier. 17.7, 8. But the hypocrite gives over, when hard times come. He is not like the good ground, that brings forth fruit with patience: The hypocrite will not hold out till the end, though the times bee peaceable till his death. [Page] For the most part, he then beares the burthen of his hypocrisie, he cannot die in peace.

Use. Lastly, this is a terrible doctrine for open and notorious offenders. For hereby it is apparent they are strangers from the Common-wealth of Israel, and are not of this nation; their language and their workes betray them: Drunkards, Adulterers, Swearers, Lyers, Usurers, and such like, cannot inherit, or have any lot in this heavenly Canaan. For all this nation is holy, and such are not they, their owne consciences being Judges.

Nor is it a pleasing Doctrine to scandalous professors: For such as give scandall, are either hypocrites, or godly: If they bee hypocrites, their scandalls betray them, and testifie to their faces, they have no lot among the Saints: and if they be godly Christians, that have fallen through weaknesse, yet they have cause to be much humbled: For by them the name of God is blasphemed; and besides many other inconveniences that will pursue their fall, this is not the least, that hereby they have weakned their evidence, and wonderfully darkned the markes of their happinesse: For if the godly be a holy nation, how discomfortably have they provided for themselves, and their owne soules, that have so stained their profession and holinesse!

An holy nation.]

The sixth prerogative of Christians is imported in this word Nation, The sixth prerogative is their number. which shewes the number. For though all the wicked are more in number than the godly: yet such is the glory and greatnesse of the number of all the godly of all ages, that if we could behold them on earth, as wee shall see them in heaven, and at the last Judgement, we would wonderfully admire the beauty and multitude of the Christian Armie. All the godly together make a goodly Nation, and though in largenesse of number they do not goe beyond the wicked, yet in the priviledges of their number they goe farre beyond them. They are all one, and a whole Nation of them, which imports divers priviledges.

First, they are all originally of one blood, borne of the blood of Jesus Christ.

Secondly, they are all governed by one Ruler: their noble Ruler is of themselves, there 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 [Page] 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 acceptation of the words.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.Doct. 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 [Page] to enrich them all, and affection enough to love them all.

Secondly, divers instructions may be here gathered: for if we be Gods Favourites, and his treasure, it should teach us,

First, to live comfortably, even to live by faith, to trust upon Gods favour for life and salvation; nor need wee doubt our pardon, nor question our preferment.

Secondly, to live humbly, to be ever ready to acknowledge, that it was Gods free grace that hath raised them up from the very dunghill, as it were, to such high preferment: we must confesse that we hold all from him: we must humble our selves, seeing we have this honour to walke with our God. Pride is one of the first things destroyes the favourites of the world.

Thirdly, to live holily, denying ungodlinesse and worldly lusts, and living religiously, and soberly, and righteously in this present world: since he hath redeemed us to bee a people peculiar to himselfe, wee should be zealous of good workes. An exactnesse of living is required of such as must live in Princes presence: and since God hath bought us at so deare a rate, wee must not live to our selves, but to him that died for us, 2 Cor. 5.15. Tit. 2.12, 14.

Fourthly, to submit our selves to Gods disposing: we are his treasure: it is reason he should doe with his owne what hee will; and the rather, because hee will never imploy his treasure, but for advantage. He that blamed the evill servant for not gaining by his talent, will certainly himselfe gaine by all the waies he imployes his owne treasure.

This doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong Gods people: if they touch his Annointed, they touch the apple of his eye. Hee will be sensible and requite it. They are not in a safe condition that wrong the Favourites of Kings; their backes are as good as broken; and every man is afraid of them: and it is no lesse danger to be injurious to that people which is so deare to God. And withall, this doctrine should teach us and them, that if they have any desire to get the King of heavens pardon, or to obtaine favour with him: if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King; God will not deny them: The prayers of the righteous availe much, especially if they be earnest with him.

Hitherto of the enumeration of the particulars of the prerogatives of the godly: the end of them follows, viz. That they may shew the vertues of Christ that called them.

Vertues.

The originall word here translated vertues, is but sparingly used in Scripture: the Apostle Paul onely useth it once, viz. Phil. 4.8. and the Apostle Peter here: and twice in the next Epistle:The sense as the word is taken for praises. neither doe Interpreters agree about the translation of it. For many following the Syriach, render it praises, and not vertues: and so the meaning is, our priviledges are bestowed upon us to this end, that we should shew forth the praises of Christ; and that divers waies.

First, by embracing these prerogatives themselves. For these do set out much the praises of Christ: as his love to man, his wisdome and power, that could redeeme a people out of such misery to happinesse, and his singular acceptation with his Father, from whom hee obtained such large prerogatives for his servants.

Secondly, by thanksgiving, when we praise God for Christ, and give praise to Christ for all his goodnesse and love to us.

Thirdly, by commending the riches of the love of Christ to us, setting forth his praise from day to day, as we have occasion by discourse to others.

Fourthly, by living so as that God in Jesus Christ may bee glorified in the wo [...]ld, especially in the Church.

[Page]Now other writers follow the native signification of the word, and translate it vertues, but with different interpretation. For some by the vertues of Christ understand the benefits exhibited to us by Christ, and so wee are enriched with the former priviledges, that so wee might make it appeare, [...]ow much we have gained by Jesus Christ: And these benefits of Christ wee shew forth by thansgiving to God, daily praising him for them, as also by the word of exhortation, when we call upon others to seeke after them; and lastly, by carrying our selves so, as may become so great treasure, keeping them with all care, esteeming them above all gettings, and living as contentedly, as if God had given us a Kingdome on earth, and ordring our conversation so, as men might see our care of good workes becomming such high preferment.

But I rather follow those Interpreters, that take the word, as it properly signifieth, for the gifts of the mind in Christians bestowed upon them by Christ, and so it is originally a philosophicall word, expressing those endowments of the minde, which Philosophers in their Ethickes prescribed; and it is the more sparingly used by the Apostle, because it is too low a word to expresse the worth of the rich mercies and graces of Christ: and the Apostle Paul, Phil. 4.8. when he saith, If there be any vertue, &c. meaneth, that if there were any vertue, in which Philosophers did excell, they should strive not to come behinde those naturall men, even in those vertues, such as were chastity, liberality, temperance, sobriety, magnanimity, truth, justice, and such like.

Now as the Scripture taketh notice of vertue, it belongs to the duties of the second table, as godlinesse doth to the first: and though vertue considered morally, hath nothing supernaturall in it; yet considered as it is propounded here, it is of singular worthinesse to be regarded. For though those vertues which were in the Philosophers were but naturall; yet there were certaine vertues in Christ belonging to the second Table, which as the patterne is given us in him, could never bee found in meere naturall men; so that the Apostle doth of purpose separate the consideration of vertues, and in especiall call upon us to get framed in us those vertues, which did most shine in the nature and conversation of the Lord Jesus Christ.

The division.Now in all the words foure things must bee distinctly handled.

First, that every Christian is bound to imitate the speciall vertues of Jesus Christ.

Secondly, that it is not enough to have those vertues, but they must shew them forth accordingly.

Thirdly, how those vertues thus shewed forth, are still called the vertues of Christ.

Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith,The first [...]. It is hee that called us. For the first of these, it is apparent, that the Apostle takes all the godly bound to the imitation of the vertues of Christ.

Note by the way, that it is the vertues of Christ that are to be imitated. For every thing in Christ is not to be imitated; as,

First, not his infirmities: for though they were unblameable, and without sinne,Five things we are not to [...]. yet they imported weaknesse: and so, though they be in us, yet wee are not to strive after the attainment of them.

Secondly, not his workes of Divinity; as his miracles, curing of men with a word, walking on the water, fasting forty daies, and such like.

Thirdly, not his workes of Office; such workes as he did in that singular obedience to that singular commandement of his Father, in dying to redeeme the Church: and so all the workes of his Mediator-ship, as he was the Mediator betweene God and man.

Fourthly, not his workes of obedience, as the son of Abraham, to the Mosaicall [Page] Lawes, those that were Ceremoniall: for Christ must be considered as the sonne of Adam, and not as the sonne of Abraham. As the sonne of Adam, he was bound to the Morall Law, whether as it was first written in mens hearts, or as after it was taught by tradition, and at length by the Writings of Moses.

Fifthly, wee are not bound to follow every action of Christ in indifferent things, no not in such as had some circumstantiall relation to religious duties: such as were to sit and preach, or to preach on mountaines, or by high way sides, and in a ship, or to pray all night, or to weare a garment without a seame, or to sit at the Paschall Supper, and a multitude of such like instances: such as was the Commandement to his Disciples, to take nothing for their journey, neither staves, nor scrip, nor money, nor two coates: and so he preached the Gospell freely himselfe, and such was his lifting up of his eyes to heaven in prayer.

They are the vertues of Christ onely, which wee are bound to follow: and among these, such as he did chiefly win reputation in, are in this place specially commended.

It is the duty then of every Christian to study the life of his Saviour, and seeke to imitate those things were most eminent in him. Now that this point may more distinctly bee observed, wee must consider what those vertues are, and were, which in Christ did so much excell, and in Scripture we are charged specially to imitate, and would so much adorne the lives of Christians.

There are nine vertues which did exceedingly excell in Christ,Nine vertues in Christ, which we must shew forth in our lives. 1 Wisedome. and would marvellously adorne the lives of Christians, if they would walke as Christ hath left them example; which I may reckon in this order.

The first was wisdome and discretion. The people wondred at his gracious words, and the wisedome that was in him, Luk. 4.22. and he requireth of his Disciples, that they should bee wise as serpents and innocent as doves, and they should grow in understanding and wisdome, Col. 2.2, 3. and 3.10.

Now, this wisdome of Christ wee should shew,

First, by restraining rash zeale and furious sentences upon wicked men,How we should shew it, viz. five wayes. as Christ did, Luk. 9.55.

Secondly, by avoiding with discretion the snares which are laid for us by our adversaries, being advised how wee let fall any thing might bring dishonour to our profession, and needlesse danger to our estates. This discretion our Saviour Christ shewed, when hee was tempted with hard and dangerous questions, as that about Cesar, and the questions of the Lawyers, & Sadduces.

Thirdly, by avoiding in indifferent things what by experience we see is misliked in others, as when the austerity of Iohn was censured, Christ tooke his liberty in the use of the creatures, and convenient company-keeping, Luk. 7.33, 34.

Fourthly, by giving place oftentimes to the sudden and violent furies of wicked men, when they will run on wilfully, till there may bee convenient time to deale with them: so did Christ often avoid the commotions of his adversaries.

Fifthly, by gracious words, and fruitfull communication, when we so speake as becomes the Oracles of God, with all reverence and power, 1 Pet. 4.11. Luk. 4.22. It was in particular a singular discretion in Christ, that when hee was asked vaine questions, or such as were not so fitly propounded, he answers so as may most profit, declining the answer that should onely feed curiosity, or the like ill humours.

But yet it manifestly appeares by the practise of Christ,What it must not have in it. that this wisedome must not have in it either forbearing of just reproofes, or dissimulation, or the omission of necessary duties, or the practise of unlawfull things for feare of men, or a subtilty only to compasse great things for ones self, or a deniall of the truth, or such like.

[Page]The second thing in Christ was meeknesse: and this we are charged to learne of Christ,2M [...]eknesse, Mat. 11.29. And thus Paul beseecheth them by the meeknesse of Christ, 2 Cor. 10.1.

shewed in [...] things.Now we should shew this meeknesse (first) by restraining the passions of our hearts, such as are anger, malice, wrath, bitternesse, and the like: this way our Lord Jesus did wonderfully excell. Secondly, by avoiding strife and contention. Do nothing through strife, saith the Apostle, Phil. 2.4. but let the same minde be in you, that was in Christ. Thus it is a singular praise to be gentle, Iam. 3.17. Thirdly, by an easie subjection to Gods will to beare the yoke of God, is to imitate Christ herein, to bee easily perswaded or intreated to doe those things which belong to our duty and Christian obedience, Matt. 11.29. Fourthly, by gentle dealing with such as have fallen through infirmity. This is required of us, Gal. 6.1. And thus did Christ toward Peter after his fall: hee never shewed his displeasure, when he saw he was displeased with himselfe.

The third vertue is humility or lowlinesse of minde. This is also required of us,3 Humility, Matt. 11. as a vertue we should imitate in Christ. Now Christ shewed his humility,

which is shewed three w [...]ies.First, by making himselfe of no reputation, Phil. 2.8. He abased himselfe, to take our nature upon him. Hee hid for a time, the glory he had with the Father; and besides, he shewed it by avoiding many times applause and fame of the people. Hee sought not the honour of men. Hee suppressed often his owne praises, Ioh. 5.43, 44. And thus we shall doe likewise, if our praise bee not of men, but of God, and that we doe nothing through vaine glory, Phil. 2.4,6. And as he did not seeke the applause of others, so hee did not give witnesse of himselfe, Ioh. 5.31. He praised not himselfe: and we should shew our humility by a low opinion of our selves, thinking better of others, than of our selves, Phil. 2.4.

Secondly, by making himselfe equall with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when hee forced with Publicans and sinners, and the meanest of the people, magnifying the poore of this world.

Ob. Might some one say, Yea, this shewes the pride of professors now: for they will not sort nor converse with their neighbours, especially if they be, as they account them, but guilty of any crime, such as drunkennesse, whoredome, swearing, &c.

Sol. The example of Christ is perversly alledged, to condemne the godly herein: for they do onely professe a resolution to shunne all needlesse society with open wicked men. Two things may be said about Christs practise herein: First, that he conversed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heale them: and thus it is not denied, but the company of the worst men may bee resorted unto, viz. when we have a calling and fitnesse to reclaime them. Secondly, consider well what these persons were, with whom Christ sometimes kept company. The Publicans were such as gathered toll or tribute-money for Caesar, and for that reason were extreamly hatefull among the Jewes, who liked not to be subject to forraine government: but it is not manifest, that they were men of notorious evill conversation. It was the stomacke of the Jewes, not the wickednesse of the men, made Publicans to be so hatefull. And whereas it is added, that he kept company with sinners; it may be answered, that they were penitent sinners, as our Saviour said of them, Mark. 2. It is true, some of them had beene notoriously wicked, as Mary Magdalen, who once had beene a most wanton woman, but was now received to mercy, and had repented with many teares; which though the Jewes acknowledged not, because she was one of Christs Converts, yet to us it ought to be evident.

[Page]Thirdly, Christ shewed his humility by bearing the infirmities 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;4 Contempt of [...] 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;s [...]wed in foure things. 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:5 M [...]rcy, 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:shewed [...] wayes. 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, 2.6 Patience, 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.to be shewed foure wayes. 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,Three motives. 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:7 Compassion to enemies. which he shewed divers wayes; as

[Page]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,8 Inoffensivenes. 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.

9 Love to the godly.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:

How many wayes we shew forth the vertues of Christ.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 can resolve to suffer the extreamest things, rather than forsake our innocency. This makes men acknowledge the vertue of Christ in us.

Thirdly, by the power of practice in our conversation; and so to shew them forth, is,

First, to practise them to the life, to make a cleere impression of them in our workes: The word here rendred to shew forth, signifieth to preach; and so [Page] it may note, that wee should practise those vertues so cleerly, that our lives might be as so many Sermons upon the life of Christ.

Secondly, to practise them so, as others may observe them: and so it imports, that upon all occasions in our conversations, which are before other men, we should be sure not to be wanting in those vertues, when we are provoked to the contrary vices.

Quest. But may wee do things for the shew? Is not that Hypocrisie and vaine glory forbidden unto Christians?

Answ. There are some vertues, we can never offend that waies by shewing them: as we can never shew too much wisedome: we may be vain-glorious in too much shew of our knowledge, we may offend in bringing our zeale too much to the shew; but we can never shew too much true patience, or meeknesse, or moderation of mind, Phil. 4.5. we may offend in making shew of divers duties of piety in the first table, as almes, prayer, fasting, Matt. 6. but those vertues here mentioned may on all occasions bee lawfully held out to the best shew. But that I may expresse my selfe more distinctly, outward shewes are then condemned as sinfull, viz.

First, when sinfull things are shewed, as carnall passions, and railing,Seven wayes wherein wee may offend by outward shews. in stead of true zeale.

Secondly, when secret duties are done openly, and for shew, as when private prayer and fasting is so performed, as that others may manifestly observe them, Matt. 6.

Thirdly, when outward shewes are purposely affected: affectation and hunting after applause is condemned.

Fourthly, when care in lesser things is shewed, and the care of greater things is manifestly neglected; this hath grievous irritation in it, and is Pharisaicall, Matth. 23.

Fifthly, when the things shewed are done deceitfully: such was the practise of Ananias and Sapphira. Act. 5.

Sixthly, when men multiply the use of the meanes of holinesse, but neglect the practice of it, Esa. 1. Mich. 6.

Seventhly, when wee shew our gifts of purpose to the contempt and disgrace of others, Rom. 12.16. Iam. 3.10. 1 Cor. 8.3.

The use briefly may be,

First, for humiliation;Use. and so first unto ungodly men in the Church that professe the service of Christ, and claime the priviledges of Christians, and yet in stead of shewing forth the vertue of Christ, shew forth the wickednesse of the divell, by their lewd conversation causing the name of God to bee blasphemed by Papists and Atheists, and all sorts of Heretickes and Sectaries, by their whoredomes, swearing, malice, drunkennesse, and the lusts of their father the divell; and those of all sorts. These are they that carry Christ about in scorne, to be derided of the enemies of the truth: for when with their words they professe Christ, by their workes they deny him themselves, and cause him to be denied by others. Were there not a remnant that beare the Image of Christ in sincerity, who would ever imbrace a religion that were professed by men of s [...]ch wicked conversation? Secondly, it should exceedingly humble scandalous pro [...]essers, that would have the world thinke better of them than of the former sort, an [...] yet become grievous to men by their vile offences. Thirdly, unfruitfull Christians, which lie in a continuall barrennesse, whose ground is alwayes fallow▪ have but little consolation from hence: for though they are better than the former, in that they are not openly wicked, yet they fall short of their duty here, because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error, they must amend, first, their ignorance and pray to God to teach them to profit: secondly, [Page] their slothfulnesse, rowzing up themselves to more zeale of good workes, and care to answer the opportunities of well doing.

Use 2. Secondly, for instruction. All that love the Lord Jesus, should hence be perswaded to increase in all care of well-doing, and study how to shew forth the light of their workes before men; and the rather, because,

Motives to the shew of vertue.First, they have received such singular mercy from the Lord.

Secondly, they shallhereby glorifie their heavenly father, and make religion to be well spoken of, Phil. 2.15,16. 2 Thess. 3.21. and put to silence the ignorance of the foolish: we should be as tender of the honour of our profession, as of our owne honour.

Thirdly, they shall hereby wonderfully establish their owne hearts in the assurance of their calling and election, 1 Ioh. 1.5,6. 2 Pet. 1.5. to 10. and much increase their owne contentment, and joy in the Lord, 1 Cor. 15.58.

Fourthly, they shall have a full and plentifull reward in the day of the Lord, Rom. 2.7,8,9,10,11.

Fifthly, the hearts of their teachers shall be hereby filled with joy, when they see they have not laboured in vaine, Phil. 2.16.2 Cor. 3.1,2,3.

Of him that, &c.]

In the third place it may be here considered of, why those vertues, shewed forth by Christians, are yet called the vertues of Christ. For answer whereunto, we may be enformed,Why the vertues in us are called the vertues of Christ. that they are the vertues of Christ in divers respects:

First, because they are such vertues as are had onely by such as bee in Christ by effectuall calling: for all the wicked are strangers from the life of God.

Secondly, because they are received from the Spirit of Christ: of his fulnesse we have all received these graces, Ioh. 1.14. Eph. 1.21.

Thirdly, because they are shewed forth for his glory. All our gifts and services are devoted to the glory of Christ: as they are in him, so they are for him.

Lastly, I thinke they may bee called the vertues of Christ, because they resemble his vertues: as the picture of a man is called by the name of the man himselfe.

And the consideration hereof should the more incite us to the care of these vertues, seeing wee are here to follow no worse a patterne than the example of the Lord Jesus himselfe: and withall we should be the more humble, when we have had and done all we can, seeing we have nothing but what wee have received. And since all should bee for his glory, we have reason to say at the best, Wee are unprofitable servants. And withall it should comfort us against the sense of our infirmities, to consider, how weake soever wee have beene, yet our gifts are acknowledged for the vertues of Christ himselfe; and by the benefit of Christs intercession, are accepted of God, as if they had been found in the person of Christ himselfe.

Thus of the third point.

He that hath called you.]

The fourth thing to be noted, is this Periphrasis here given of Christ. Instead of saying the vertues of Christ, hee saith the vertues of him that called you; which he doth of purpose to exalt the praise of the gifts of God in our calling; and partly to shew, that we enter upon the possession of the former prerogatives, the most of them, when wee are called by the grace of Jesus Christ; and partly thereby guiding us to the knowledge of that worke of God, which may assure us of our interest in the former prerogative. All which shewes that wee have great reason seriously to study the doctrine of our calling by Jesus Christ.

Sorts of callings.Calling is either personall, or naturall, or spirituall, or supernaturall. The [Page] personall calling is to some office; the naturall to the exercise of some morall vertue: the spirituall or supernaturall, is to Christ, calling us to seeke happinesse and blessednesse in him. This is here meant.

And so the calling of a Christian is to be reckoned among the gifts or endowments God bestowes upon his people: which that we may distinctly understand according to the order of them, there are seven gifts of God.Seven gifts of God.

First, vocation; by which he calls men out of the world into the Church.

Secondly, justification; by which he forgives the Called their sinnes, and clothes them with the rich Robe of Christs righteousnesse.

Thirdly, sanctification; by which he qualifies their nature with all heavenly gifts necessary for their salvation.

Fourthly, adoption; by which he acknowledgeth and receiveth them for his sonnes and heires.

Fifthly, Christian liberty; by which hee frees them from all things that might hold them in bondage, or in a servile condition; as from the rigour and curse of the Law, from the dominion of sinne, from the burden of Moses ceremonies, and humane traditions, and from those servile feares in Gods service, bred by the spirit of bondage.

Sixthly, consolation; by which hee keepes them in this happy condition: which he performeth three wayes.

First, by defending them against all adversaries.

Secondly, by delivering them out of their many troubles in their militant estate.

Thirdly, by bestowing upon them the gifts of perseverance to the end, and for ever.

Seventhly, temporall blessings; by which hee furnisheth them for this present life.

The sixe first of these are gifts principall: the last is but accessary. The three first are the chiefe gifts: and the three next are such as arise out of the first.

Now this worke of calling men into the Church, is either externall or internall. By the externall, men are called into the visible Church:Distinction of calling. by the internall, men are called into the invisible Church. And that we may conceive of this distinctly; in respect of calling, all men may bee cast into foure companies.

First, some are not called at all any way by the Gospell; as many of the Pagans, &c.

Secondly, some are called onely externally; as those in Matth. 20. Many called, but few chosen.

Thirdly, some are called internally onely; as the thiefe on the Crosse.

Fourthly, some are called both internally and externally: so the Elect of God for the most part and ordinarily.

It is the last sort of men that are understood here.

Now that this worke of God calling us, may in the order of working bee more cleerly understood, we may conceive it thus:

The first cause is Gods love of men, his kindnesse and love to men, as the Apostle calls it, Tit. 3.4. First,Foure things in the order of working our calling. First, that God conceives in himselfe a compassionate love of man, lying in his extreame naturall distresse.

Secondly, Christ then as Mediator layes the ground of this calling: and so be doth two wayes. First, by removing what might hinder the worke, as the displeasure of God, and the curse of the Law; which he did by being made sin for us, 2 Cor. 5.22. Secondly, by purchasing and bringing to light immortality, and also the people that should possesse it, which purchase hee made with his owne blood, Act. 20.28. 2 Tim. 1.9, 10.

Thirdly, then God sends the Word of reconciliation, furnishing men with [Page] gifts to preach the Gospel, and souseth their ministery of reconciliation, as the onely ordinary meanes of calling men, 2 Cor. 5.18,19. Rom. 10.14.17.

Fourthly, the Spirit of Christ doth inwardly perswade the hearts of men to receive the Word, and so to be reconciled to God.

Use. The use of this doctrine of our Christian calling, may serve both for instruction, and for terror: for instruction, and so it may teach,

First, unregenerate men in the Church, as ever they would be saved, to awake to the care of their calling, Eph. 5.14. & to be entreated while they have the ministry of reconciliation, 2 Cor. 5.20. and to open when Christ knockes, Rev. 3.21. taking heed, they be not as the horse or mule, Psal. 32.9. And that they may prosper in this worke of their calling, they must looke to two things:

First, that they be not hardned through the deceitfulnesse of sin, Heb. 3.13.

Secondly, that they despise not prophesying, but account the feet of them that bring the glad tidings, to be beautifull, Esa. 52.9.

There are foure reasons assigned by the Apostle, H [...]b. 3. &c. why men should be ruled, when Christ grants them the meanes:

First, because it is to day; they know not how long they shall have the meanes, Heb. 3.7. &c.

Secondly, because of all deceits it is most miserable to bee deceived of the things offered us in the Gospell, vers. 13.

Thirdly, because God is extreamly grieved, and provoked by our neglects herein, vers. 16.

Fourthly, because else we shall faile of the promise of entring into his rest, Heb. 4.1, 2.

Secondly, godly men should hence learne divers things.

First, to be diligent above all things to make their calling sure. Now there be divers signes of a true effectuall calling, such as these: As

Eight signes of an effectuall calling.First, the opening of the heart to receive the Word of God, and to attend the things which are spoken, Act. 16.14. whereby they are enabled to heare as the learned, Esa. 51.6.

Secondly, the wearinesse of heart under the burthen of sinne, Mat. 11.29. and 9.13.

Thirdly, the answer of the heart to the voice of Christ, consenting to obey, and to enter into covenant with God, Esa. 1.18, 19.

Fourthly, the taking away of the detestable things, and their abominations from them, Ezek. 11.17, 21. Col. 2.11.

Fifthly, the knitting of the heart to the godly, Ezek. 11. [...]8.

Sixthly, the removing of the stony heart, and the planting of the heart of flesh, Ez [...]k. 11.19.

Seventhly, the vertues of Christ, as in the coherence in this text.

Eightly, in generall the truth of our calling appeares by the demonstration of the spirit and power. The holy Ghost quickning the heart to new obedience, called the manifestation of the spirit, 2. Cor. 2.4, 5. Eph. 2.5.

Secondly, it should teach them to strive to walke worthy their calling: for the manifestation of the spirit was given to profit withall: and we are therefore called, that we might be to the praise of his rich grace. Now that we may walke in some measure, as becomes this great gift of God,

Five rules that shew us how to walke worthy of our calling.First, we should be humble, and not wise in our owne conceit, though hardnesse lye yet upon the heart of some, Rom. 11.25, 30, 31. For the wind blowes where it [...], and the spirit of Christ workes where and when it pleaseth him▪ Iob. 3. and we have nothing but what we have received.

Secondly, we should be exceeding thankfull to God for his rich grace in our calling: and the rather,

First, because this is no common favour, but in speciall grace communicated [Page] to us: For no man commeth, but whom the Father draweth.

Secondly, because it was done without respect of our owne workes, without all desert on our part, 2 Tim. 1.9. For God called us, that were worldly, carnall, naturall, and sinfull men, strangers from the life of God, dead in sins, serving lusts and diverse pleasures, yea such as never sought God; wee were miserable sinners, Ephes. 2.1, 12. Mat. 13.

Thirdly, because of the meanes and manner of our calling: God the Father worketh his part, and I worke, saith our Saviour. An excellent worke, when such workmen are needfull to it: and in this worke the ministration of the Spirit exceeds in glory, 2 Cor. 3.7, 8. and it is a holy calling wherewith he hath called us, 2 Tim. 1.9.

Fourthly, because they are so great happinesses, to which he hath called us: As to the fellowship of his Sonne, to be sons and heires with him, 1 Cor. 1.7. and to a Kingdome, and so great glory, 1 Thess. 2.12. 2 Thess. 2.14.

Fifthly, because Gods gifts and calling are without repentance: Hee will never repent that hee hath so called us, Rom. 11.29. Esa. 54.7, 8, 9, 10. Iam. 1.17.

And thus of the second way, by which we should shew our selves desirous to walke worthy of our calling.

Thirdly, we should shew this by well doing; wee must be carefull to maintaine good workes, Tit. 3.8. For we were called that we might serve him in holinesse and righteousnesse all the daies of our life, Luk. 1.74, 75.

Fourthly, we should therefore live contentedly, when wee are assured of the worke of Christ in calling us with such a calling. Iacob should not now be ashamed, nor his face waxe pale, Esa. 29.23, 24.

Fifthly, we should in our particular be carefull to rest where we are, in the doctrine we have learned and beene taught, and not bee carried about with every wind of doctrine, Eph. 4.11, 12, 14.

Thus as the uses are common to the godly in generall.

Thirdly, Ministers in particular, from the consideration of this doctrine of our calling by Jesus Christ, should learne to preach Christ, and him crucified, and to deny the excellencie of wisedome, or words, that mens faith may bee in the power of Christ: It is Christ must give them increase: they should learn of Paul, 1 Cor. 2.2, 4, 5.

One thing by the way I might note concerning the time of our calling: we should not bee curious about that, to know the day or houre when it was, but we must rest satisfied to know that we are the called of Jesus Christ.

And thus of the uses for instruction.

Use 3. Hence also may be concluded much terrour to wicked men, that are not called, in that this worke of calling is the doore of all grace communicated to us. Now wicked men not called, are of two sorts: first, some outwardly refuse their calling: secondly, some seeme to obey it, but it is not effectually: both are in miserable case, but not both alike: For the later are neere the Kingdome of God many times.

The first sort resist the Holy Ghost, put the Word of Christ from them, refuse to answer or obey, reject the counsell of God, harden their hearts, and are therefore extreamly miserable: for,

First, they judge themselves unworthy of everlasting life, Act. 13.46.The misery of such as refuse their calling, shewed in eight things.

Secondly, they are in danger to be left and forsaken of God, and have the meanes taken from them, Ioh. 12.39.

Thirdly, God will provoke them many times to jealousie, by calling a people to himselfe, whom they account foolish, Rom. 10.19. especially when they have rebelled against the meanes, Ezek. 3.6, 7.

Fourthly, God will laugh at the calamity of such men, Prov. 1.26.

[Page]Fifthly, and they may be taken away with sudden destruction, Prov. 1.17.

Sixthly, if they call to God, it may be hee will not answer hereafter, Pro. 1.28, 29, 30.

Seventhly, if they live in prosperity, that shall destroy them, Prov. 1.31.

Eightly, the dust of the feet of Gods servants shall witnesse against them in the day of Christ, and then they shall be fearfully punished, Mat. 10.

Of the estate of such as have temporary grace.Now there are another sort of wicked men, that are called externally, and in some respect internally too, and yet are not right: such as have temporary grace, doe obey their calling after a sort, and for a time; for they assent unto a part of the Word of God, which they receive with joy: and this is called a taste of the good word of God: they may also bee perswaded to leave divers sinnes, as Herod was, and may bee indued with divers graces of the Spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effectuall inward calling, which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular, to relie upon it, not are they perswaded to forsake all sinne, no [...] have they any one saving grace, which is in the godly. Now these men are miserable, because they are not truly called; and the more, first, because they were neere the Kingdome of God, and yet want it; secondly, because they will be the hardlier drawne to see their miseries: Harlots and Publicanes may enter into the Kingdome of heaven before them.

Hitherto of our calling, and so of the positive description of the happinesse of a Christian: the comparative followes in the last words of this verse, and the whole 10. vers. where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before: so that hee compares the estate of a Christian in grace with the estate of a Christian in nature: and this hee doth, first, in metaphoricall termes, in the end of this verse; and then in plaine words, vers. 10. In this verse he compares their misery to darknesse, and their happinesse to marvellous light.

Out of darknesse.]

From the generall consideration of all the words, two things may be observed:

First, that it is [...] even for godly men to bee put in mind of the mise [...]ie [...]. For the consideration hereof may,

The remembrance of our misery past, is profitable in six respects.First, keepe them humble, to remember how vile they have beene.

Secondly, quicken them to the reformation of the sinne that yet hangs upon them, Col. 3.5, 6, 7, 8.

Thirdly, worke compassion in them towards others that lie yet in their sins, and teach them to deale meekly with them, Tit. 3.2, 3.

Fourthly, make them more watchfull, to looke on a nature which hath beene so vile,

Fifthly, quicken them to redeeme the time they have spent in the service of sinne, 1 Pet. 4.3.

Sixthly, it should [...] the greater price upon our happinesse in Christ; and so is the consideration used here.

Secondly, that a mind that 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.

Dar [...]esse.]

The [...]ceptations of the word Darknesse.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 [Page] 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.Degrees of darknesse. 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 [Page] 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,Nine aggravations of the darknesse is in wicked men. 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 no light in them, Ier. 4.24.

Ob. But we see wicked men have joy and comfort many times.

Sol. They have certaine sparkes of light, like the light smitten out of the flint: first, they cannot warme themselves by it, nor see how to direct their wayes: secondly, it will quickly goe out: thirdly, howsoever it be for a time here, yet at length they must lie downe in sorrow, Esa. 50.10.

And the consideration hereof should in the second place much reprove the perversnesse of wicked men; and that in divers respects, and considerations:

First, that they can be silent in darknesse, as the phrase is, 1 Sam. 2.9. that they can live so securely, and never make mone, or humble themselves in their distresse.

Secondly, that they dare, which is worse, many times call darknesse light, and light darknesse, and defend it that they are in as great liberty and safetie as the best of them all. Oh woe unto them, because they call darknesse light, Esa. 5.20.

Thirdly, that they will not come into the light when the doore is opened, and while there is spirituall meanes of light. What a thing is this, that light is come into the world, and the darknesse comprehendeth it not? Ioh. 1.5.

Fourthly, this is their condemnation, that they love darknesse more than [Page] light, and preferre their vile condition before the condition of the children of the light, Ioh. 3.21.

Thirdly, let these poore wretches be instructed, if it be possible,

First, to embrace the meanes of light.

Secondly, to pray to God to bee intreated of them to lighten their darknesse. Doth not he justly perish, that may enjoy the light for asking for i [...], and yet will not?

Ob. If any aske, how may they know that they are in darknesse?

Ans. I answer,

First,Foure signes of spirituall darknesse. by the uncapablenesse and insensiblenesse of the soule in the things of the Kingdome of God, Eph. 4.17. 1 Cor. 2.14.

Secondly, by the workes of darknesse, by the continuall practise of sinne without sound repentance, Rom. 13. 1 Ioh. 1.6, 7.

Thirdly, in particular, by the habituall hatred of the godly, because they follow goodnesse, 1 Ioh. 2.9, 11.

Fourthly, by the absence of God in the use of his ordinances, who is as the simne to the godly, Psal. 84.12.

And thus of the use that concernes the wicked.

Use 2. Godly men should from hence gather encrease of consolation in their hearts, from the consideration of Gods mercy in translating them from the Kingdome of darknesse into the Kingdome of his deare Love, Col. 1.12, 13. they are the men upon whom God hath accomplished the prophesie and promise of his grace. They are the deafe men that are made to heare the word of the booke: and the blind men, that see out of obscurity and darknesse, Esa. 29.18, 19. The Lord hath made darknesse light before them, and brought them, being but blind men, by a way they knew not▪ Esa. 42.16. The people that sate in darknesse have seene great light, Esa. 9.1. These men are the prisoners that once were in darknesse, and God sent his owne Sonne to the prison doore to bid them come forth, and shew themselves, Esa. 49.9.

And their deliverance from darknesse should bee the more comfortable, if they consider,

First, what a world of people are yet covered with darknesse, Esa. 61.1.

Secondly, that darknesse shall never returne: They enjoy a day that never shall have night following.

Ob. But is there not darknesse still in godly men, as well as in other men?

Sol. I answer, in some respects there is, and in some respects there is not. It is true, that in respect of the ignorance yet upon godly men in this life, they may say, as it is in Iob 19.8. God hath set darknesse in our pathes, and fenced up our waies: or Iob 37.19. Teach us what we shall say unto him: for we cannot order our selves because of darknesse: and sometimes in their afflictions they may say, as aforesaid: But yet notwithstanding there is great difference betweene the state of the godly, and the state of the wicked: for

First, the godly are delivered from utter darknesse altogether.Sixe Differences betweene the darknesse i [...] in godly men, and that which is in wicked men.

Secondly, for their darknesse in this life; it is true, they may be subject to such darknesse as clouds may make, or an eclipse, but the night is cleane passed with them, Rom. 13.12.

Thirdly, though they have darknesse, yet they are not under the power of darknesse, Col. 1.13. He that beleeveth, cannot abide in darknesse, but is getting out, as one made free, and set at liberty, Ioh. 12.46.

Fourthly, their darknesse is not a grosse and palpable darknesse, they can see their way, and are all taught of God: It is no darknesse can [...]inder their salvation.

Fifthly, though their afflictions may increase upon them, yet God will not forsake them, but will shew them great lights: the Lord will be light un [...]o them [Page] for comfort for the present, and will send them the light of deliverance in due time, Esa. 50.10. Mich. 7.8. Psal. 112.4.

Sixthly, they have their Patent drawne and sealed, and delivered them, whereby they are appointed to enjoy unspeakable light, and an absolute freedome from all darknesse: They are children of light, and are borne to singular priviledges in that respect: the time will come when there shall be no igrance, no affliction, no discomfort any more.

Thus of their misery, and so of the estate from which they are called.

Now followeth to be considered their happinesse to which they are called, exprest by the metaphoricall tearme of light, and commended by the Epitheton of marvellous.

Light.]

Acceptations of the word Light.Light is either uncreated or created: the uncreated light is the shining essence of God, infinitely above the shining light of the Sunne: Thus God is light, and dwells in that unapproachable light, 1 Ioh. 1.6. 1 Tim. 6.16. The created light is that which is made and begotten by God; whence he is called, The Father of lights, Iam. 1.17. And this created light is either naturall, or spirituall: naturall is the light of the Sunne in the firmament: the spirituall light, since the fall, was all collected, and seated in Christ. As God gathered the light of the two first dayes, and placed it in the body of the Sunne, as the originall vessell of light: so did the Lord collect, and gather the light together after man had fallen, and placed it in Christ, that hee, as the Sunne of righteousnesse, might be the fountaine of light unto the spirituall world. And thus Christ is said to be light, Ioh. 8.12. the light of the world, that lightneth every man that commeth into the world, Ioh. 1.9. The beames of this light in Christ are diffused all abroad upon men: and so the light communicated from Christ, is either temporall or eternall. Temporall light is either the blessing of God in Christ, making the outward estates of Gods servants glorious and prosperous, Iob 29.3. Hest. 8.16. or else it is that light that shines upon the soules of men; which must be distinguished according to the instruments of conveying or receiving it. The instrument of conveying it is outwardly the 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

[Page]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,In how many respects the light of the godly is marvellous. 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.

[Page]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 [Page] 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,Of the calling of the Gentiles in generall. 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.Use. 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 [Page] 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.]

Many sorts of people in Scripture. 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,

Why wicked men are said not to bee 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 Commonwealth [Page] 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,Who are not Gods people. [Page] 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:

Men are 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 [Page] 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:Ier. 31.3. 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:How Gods people excell all other people. 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 no King on earth can grant to all his subjects, and seldome or never so much as to any one, Esa. 30.19. Ioh. 14. Whatsoever they aske in the name of Christ shall be granted unto them.

Tenthly, they are the longest lived of any people: As the dayes of a tree are the dayes of my people, saith the Lord: they may endure many a storme, [Page] but they are fast rooted still. Mine Elect shall long enjoy the workes of their hands, Esa. 65.22. For first, they onely have the promise of a long life in this world, and it is limited onely with that condition, If it bee good for them. And secondly, if that God take away some of his people, and that quickly out of this world; yet that shortens not their life or dependance upon God: For when they die a bodily death, they are said to bee gathered to his people, or their people, and there receive eternall life in stead of it. Death doth not put them out of service, or deprive them of the Kings presence, but removeth them onely out of one roome into another: whereas they stood below staires before, they serve now above staires, and are all of the Presence, and Privie-Chamber to God.

Eleventhly, they are the wealthiest people in the world; none better provided for: For, first for Spirituall gifts, and rich favours from the King of kings, they are not destitute of any heavenly gifts, 1 Cor. 1.5. Ephes. 1.3. And for outward provision, God hath taken all the chiefe creatures, and bound them to serve them with provision in whatsoever they want: The heaven, the earth, the corne, &c. all are bound for the supply of their wants, Hos. 2.21, 22, 23.

Twelfthly, they excell for protection: whether we respect their preservation, or the revenge is done upon their enemies: for their preservation, though the earth and the heavens should bee shaken, yet God will be the hope of his people, Ioel 3.16. and as the mountaines are about Jerusalem, so is the Lord about them that feare him; and therefore they cannot be moved, Psal. 125.1, 2. and if the rod of the wicked do enter upon them, yet it shall not rest upon their lot, vers. 3. of the same Psalme. And for vengeance: It is certaine, the Lord will avenge their quarrell upon all their enemies, though they bee unable to right their owne wrongs; and because God would have it done throughly, he reserves the worke of vengeance to himselfe, to make the recompence, Heb. 10.30. Rom. 12.20.

Uses. The use may be both for consolation and instruction: For it should exceedingly comfort Gods children, considering what singular happinesse they enjoy by the government of Jesus Christ. Oh! blessed are the people, whose God is the Lord, Ps. 33.12. and 144.15. Moses admires, a little before his death, the wonderfull felicity of the godly, considered as they are Gods people. Israel is happy; none like to Gods people, or this people: nor is there any like unto the God of Jerusalem. For God rides upon the heaven in their helpe: the eternall God is their refuge; and underneath are the everlasting Armies. He will thrust our their enemies before them, and say, Destroy them. Israel alone shall dwell in safety. The fountaine of Iacob shall be upon a land of corne and wine: and his heavens shall drop downe deaw. They are a people saved by the Lord, who is the shield of their helpe, and the sword of their excellency. Their enemies shalbe found liers to them, Deut. 33.26. to the end.

And this excellent estate is the more comfortable to be thought upon,

First, because people of any nation may be admitted to this estate, and the Lord, without respect of persons, will blesse them with the blessing of his people, as the Prophet excellently shewes, Esa. 2.19. and 19.24, 25. The Gentiles have come to rejoyce amongst his people, Rom. 15.9, 10, 11. They were hard times, when the Lords dominion was in a manner confin'd in the Kingdome of Judah and Israel.

Secondly, because it is so great and glorious a worke on Gods part, to make us his people: for hee doth as it were plant the heavens, and lay the foundation of the earth, that hee may say unto Sion, Thou art my people, Esay 51. vers. 16.

Thirdly, because in the hardest times that can befall the godly, the Lord will have them plead this priviledge: and they may goe to God, and hee [Page] will acknowledge them in all their distresses, and sanctifie their afflictions, and deliver them at the voice of their cry, Esa. 64.9. Zech. 13.19.

Fourthly, because they shall yet enjoy a farre more excellent estate in another world, than now they have, Rev. 21. They are now but as the children of Israel in Goshen, or in the wildernesse.

Use 2. Secondly, divers things may be hence observed for instruction; as,

First, such as live in the Church, and yet have not the markes of Gods people on them, should awake, and looke about them, and labour to get into the number of Gods people. These fooles among the people, as the Prophet David calleth them, should understand; and these evill neighbours unto Israel, should be perswaded to learne the wayes of Gods people, that so they may be built up in the midst of Israel, Ier. 12.16. And it should be their daily prayer unto God, to grant them this one request, namely, to blesse them with the favour of his people, Psal. 106.3, 4.

Secondly, the penitent sinner, that feeles his heart called by the voice of Christ, should hence be moved to enter into the covenant of God, and speedily to take the oath of subjection and alleageance, binding himselfe with all his heart to God and his divine service, Deut. 29.10, 11, 12, 13. Ier. 50.5.

Thirdly, such as have taken the oath, and are acknowledged for true Subjects, should for the rest of their time study how to carry themselves as becomes the people of God: and so,

In generall they should remember two things;

First, to give eare to Gods Law, and hearken what the Lord will say unto them from time to time, Psal. 78.1. Esa. 51.4.

Secondly, to lead a holy life and conversation: for therefore hath God severed them from all nations, that they might be holy to him, Levit. 20.26. All Gods people are righteous, Esa. 59.21. and 62.12. and Christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people unto him, zealous of good workes, Tit. 2.14. They must therefore be no more polluted with their transgressions, nor bee fashioned to the lusts of their former ignorance, Ezek. 14.11. and 36.25, &c.

In particular they should,

First, give God thankes for ever, for blessing them with the blessing of his people, Psal. 79. ult. Rules for Gods people how to carry themselves to God.

Secondly, they should humble themselves to walke with their God, Mic. 6.8. being humbled at his feet, to receive his Law, Deut. 33.3. bowing downe with all reverence to worship him, Psal. 95.7. For God is a great God above all gods, and a great King above all kings.

Thirdly, they must avoid needlesse society with the wicked, 2 Corin. 6.16. and take heed that they learne not the manners of other nations, Levit. 20.24.

Fourthly, the Law of God must be in their hearts. For they should bee a wise and understanding people above all men: and this is the signe of Gods people, Esa. 51.7. Deut. 4.6. And it is Gods covenant to write his Lawes in their hearts, Ier. 31.33.

Fifthly, they must avoid Idols, and keepe Gods Sabbath: this God requires perpetually, Levit. 26.1, 2, 3, 11, 12. and graciously accepts, when hee findes this care, Esa. 56. with protestation against those that will not keep his Sabbaths, Ier. 17.

Sixthly, they must walke confidently in the trust upon Gods goodnesse and covenant with them, as the godly resolved, Mic. 4.5. All people walke in the name of their god: and therefore wee will walke in the Name of the Lord our God for ever and ever, resolving to cleave to God in a perpetuall covenant, Ier. 50.4, 5.

[Page]Seventhly, they should approve themselves to bee Gods people, by their language: their language should be a pure language, not speaking lies: a deceitfull tongue should not be found in their mouthes; and their words should be gracious, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4.

Eighthly, they should be patient in all adversities, as being of Moses mind, that it is better to suffer affliction with Gods people, than to enjoy the treasures of Egypt, Heb. 11.25.

Ninthly, they should obey according to all that God commands them, shewing a respect to all Gods Commandements, seeing they serve God, and not men; and that all dissimulation will bee open before his eyes, Ierem. 11. vers. 4.

And thus of the second way of comparison.

In the last words of the verse, their estate is considered in relation from God to them. And so, in the state of nature they were not under mercy: but, in the state of grace, they are now under mercy.

Not under mercy.]

Doct. All the time that men live without repentance for their sinnes, and faith in Jesus Christ, they live without the mercy of God. They are not under mercy: God loves them not, nor regards them: they are children of wrath, Eph. 2.3. and the wrath of God abideth on them, Ioh. 3.36. Yea, though the Lord be exceeding mercifull in himselfe, and to the faithfull, yet by no means will he cleare the guilty, Exod. 34.6. Num. 14.18. Now this not being under mercy, imports divers things:

First, that their sinnes are not forgiven or pardoned.

Secondly, that their soules are not healed of their originall diseases, but they live still in their blood.

Thirdly, that they are liable unto all sorts of judgements: and those which are upon them, came from the wrath of God, which hateth them, &c.

Fourthly, that they are in danger of eternall condemnation; in generall, that they live and lie under the forfeiture of the covenant of workes, and have no part in Christ, or the covenant of grace.

Use. The use should be therefore to teach wicked men, to take heed how they presume of Gods mercy: they may deceive themselves, but God will not be mocked, Gal. 6.7. For such things as they are guilty of, the wrath of God comes upon the children of disobedience, Eph. 5.5. They that live after the flesh shall die, Rom. 8.13. For the more distinct understanding of this point, foure things would be considered of:

First, that wicked men are exceeding apt to plead Gods mercy, though it belong not to them; and doe not beleeve that God will deale so with them as they are threatned.

Secondly, that God directly declared himselfe, that he will not shew mercy or pity towards divers sorts of offenders.

Thirdly, that the things men usually object, will not be availeable to deliver them from Gods wrath.

Fourthly, what sorts of men, in particular, God will not be mercifull unto.

For the first: that men are apt to plead Gods mercy when it belongs not to them, is apparent through the whole course of Scriptures, to have ever been in the disposition of most wicked. They blesse themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2. They live at ease, and put farre away the evill day from them, Amos 6.1, 3. They cry Peace, peace, when sudden destruction is made to come upon them, 1 Thess. 5.3.

For the second: that God will not be mercifull to many a man that lives in the visible Church, is manifested by many Scriptures; as, Deut. 29.19. [Page] Ier. 16.5. Ezek. 5.11. and 7.4, 9. and 8.18. Hos. 1.6. and 2.4. and in many other places.

For the third: their excuses and pretences are all vaine: for,

First, if they stand upon their greatnesse in the world,Excuses of wicked men refuted. it is certaine that riches will not availe in the day of wrath, Ioh 36, 18, 19, &c.

Secondly, nor will it helpe them to be borne of godly Ancestors: for rather than God will be tied to the wicked seed of Abraham, hee will raise up children of the stones to Abraham, Mat. 3.

Thirdly, nor can multitude priviledge them. For though hand joyne in hand, yet sinne shall not goe unpunished: and God turnes nations of men into hell, Psal. 9.17.

Fourthly, nor will their outward serving of God serve their turne. It is bootlesse to cry, The Temple of the Lord, the Temple of the Lord, if men redresse not their wayes, Ier. 7.4, 8, 9, 10.

Fifthly, nor will it helpe them, that some Ministers speake comfortably to them, and by their preaching they may expect mercy: for God will judge those Prophets that strengthen the hands of the wicked. The stubborne people were never a whit the safer, when the Prophet told them they should have peace, and no evill should come unto them: but the Lord protesteth, that the whirle-wind of his fury should fall grievously upon the head of the wicked for all that, Ier. 23.15, 19, 20. that at length they should consider it perfectly: and the Lord threatneth that he will rent the wall of security which the Prophets have built with untempered morter, that hee will rent it even with the fierce wind of his furie, and there shall bee an overflowing showre in his anger to consume it, Ezek. 13.10. to 15.

Sixthly, neither may the patience of God prove, that he meanes to shew expected mercy: for though a sinner prolong his dayes an hundred times, yet it shall not be well with the wicked; nor ought hee to settle his heart the more freely on his sinne, because sometimes it is not speedily executed: for God will find a time to set his sinnes in order before him, and then hee may teare him in pieces, and none can deliver him, Eccles. 8.11, 12, 13. Ps. 50.19.

Seventhly, neither will it ease them, that there are so many promises of mercy in Scripture: for they are limited. And besides, in divers places where mercy is promised, the Lord explaines himselfe, by shewing that hee will not cleere the wicked, Exod. 34.7. as was alledged before: so Nahum. 1.3. and v. 7. compared with the 6.

Eighthly, neither will their Baptisme helpe them: for neither circumcision nor uncircumcision availeth any thing, but a new creature, Gal. 6.

Ob. If any say, But though they be not now under mercy, yet hereafter they may bee upon Repentance.

Answ. I answer, that in this they say truly, but yet not safely: for many men that have promised themselves the late repentance and mercy, have died in their sinnes before they could ever repent. And thy times are in Gods hands, thou knowest not when, nor how thou shalt die: and therefore the surest way is, now to turne to God with all thy heart, as they were counselled more at large, Ioel 2.12, 13.

Now for the fourth, it may awake some sort of offenders the more effectually, that besides the generall threatnings against wicked men, they in particular are assured that they are not under mercy.

As first, such as shew no mercy to men, Iam. 2.13. and such as transgresse of malicious wickednesse, Psal. 59.6. and such as are people of no understanding, Esa. 7.11. and such as walke after the imaginations of their owne wicked hearts, and will not hearken unto God, Ier. 15.5, 10, 12. and such as blesse themselves in their heart, when they heare the curses of the Law, De [...]. 29.19. [Page] and such as steale, murther, commit adultery, and sweare falsly, Ier. 7.9. and many other particulars. Catalogues might be instanced in all the severall Scriptures: the Prophet Malachy puts in such as deale corruptly in tything and offering, Malach. 1.8, 9.

To conclude; the counsell of the Prophet Ieremy is excellent in this case, who most effectually speakes thus: Heare yee, give eare, bee not proud: for the Lord hath spoken. Give glory to the Lord your God, before he cause darknesse, and before your feet stumble upon the darke mountaines, and while yee looke for light, hee turne it into the shadow of death, and make it grosse darknesse. But if yee will not heare, my soule shall weepe in secret for your pride, and mine eye runne downe with teares, Ier. 13.15, 16.

Use 2. Secondly, the consideration of this doctrine may justifie the practice of godly Ministers, that denounce the judgements of God upon their hea [...]ers, that live in sinne without repentance: It is their duty to shew them, that they are not under mercy; they are required to cry aloud, and to shew Gods people their sinnes, Esa. 58.1. And the Prophets, that cried Peace, peace, are extreamly threatned of God, so as for not warning the people, the blood of their soules is required of the Prophets, Ezek. 33. vers. 2. to 10.

Use 3. The third use may be therefore for the singular humiliation of wicked men that live in the assemblies of Christians. Though they have obtained a place in Gods Church, yet they have not obtained mercy, but live under the fearefull displeasure of God: and this is the more terrible if they consider three things.

First, that this is the case of multitudes of men in the Church: but a remnant are under mercy. Which will appeare more distinctly, if you draw out of our assemblies, such as in Scripture are expresly said not to bee under mercie: as,

What wicked men in particular are not under mercy. First, take all such as yet live in their naturall Atheisme, that mind not God nor Religion, that onely care for earthly things, and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst us: These cannot obtaine mercy, because they refuse to heare Gods voyce, and to seeke to the ordinary meanes of mercy, Isaiah 50.1, 2. Heb. 3.7.

Secondly, draw out then secret offenders, such as sinne in the darke, and say, Who seeth us? There are many amongst us, that for ought wee know, live honestly, who yet in secret are polluted with desperate abominations, as, fearfull deceit in their callings, prodigious filthinesse of body, or the like.

Thirdly, remove from us likewise open and notorious offenders, such as are drunkards, outragious swearers, knowne adulterers or fornicators, murtherers, railers and extortioners: For to such belongeth not Gods mercy or Kingdome, 1 Cor. 6.9.

Fourthly, then separate from us such as are onely civilly honest, and not religious. There are many that are farre from grosse offences, either open or secret, who are not yet under mercy: which is discovered divers wayes; as by their ignorance. For God will not have mercy upon people that have no understanding, Esa. 27.11. And by their impenitencie. They never soundly and in secret confessed their sinnes to God: they never mourned for their many corruptions: there is a world of inward wickednesse, which they were never humbled for. And also by their unbeliefe. They know no way how to be saved by Christ by effectuall beleeving on his mercy, but thinke to bee saved by their owne good deeds; or else they live in a generall security, not looking after salvation, but thinking it enough, that they are well accounted of amongst men.

Lastly, cast out hypocrites, that onely make a shew of godlinesse, and have not the power of it: that draw neere to God with their mouthes, but [Page] have their hearts farre from him. These in vaine worship God. These are Jewes outward, but have not the circumcision of the heart, and therefore their praise is not of God.

You may easily conceive how small a number will remaine, if all these be deducted out of the societies of Christians.

Secondly, if they withall consider, that if mercy be not obtained, all else is in vaine. It doth not profit him to obtaine credit, riches, friends in this world, long life, or ought else, if hee obtaine not mercy: what shall it advantage thee to obtaine the whole world, if for want of mercy thou lose thine owne soule?

Thirdly, it increaseth their misery, that they may die in the case they are in. For either God may take away the meanes of mercy from them, or may leave them to so much insensiblenesse, as they may remove themselves from the means of mercy; or God, being provoked by their lo [...]g obstinacie, may deliver them up to a reprobate sense; or God may suddenly take them away by death: and then woe unto them, it had beene better for them they had never beene borne.

Quest. But some may aske, What should be the cause that so many obtain not mercy of God, seeing God is in his owne nature so gracious, and they are in so great need of mercy?

Answ. I answer, that the cause why some obtaine not mercy, is,

First, because they seeke it not:Why many obtain not mercy. they be at a great deale of care and paines many times to seeke other things, but they altogether neglect their owne mercy, and seeke not for it. Now God stands upon that that he will be sought unto: the house of Israel must know, that though God be many waies gracious, as is shewed at large, Ezek. 36.25. &c. yet for all this he will be sought unto, or else even Israel may want mercy, vers. 32.

Secondly, others are so farre from seeking mercy, that they refuse mercy: when God in the Gospel daily calls upon them, and beseecheth them to bee reconciled, yet they are so busily imployed in following foolish vanities, that they forsake their owne mercy, Ionah 2.8. They will not answer when God calls, but reject his Word, and grieve his good Spirit, and abuse his patience and bountifulnesse, and so heape up wrath against the day of wrath.

Thirdly, others seeke mercy, but they seeke it not aright; they faile in the manner: as either they seeke it coldly and carelesly, praying but for fashion sake, or with their lips without power of affections. They speake for mercy, but they doe not care for mercy: they neither observe, nor regard whether their petitions bee granted or denied: and this is the condition of the ordinary sort of men: Or else they seeke mercy corruptly without sincerity of of the heart: as when men pray God to forgive them the sinnes, which yet they mind not to leave. Now this is a shamefull kinde of seeking mercy: For God stands upon it, that we must forsake our wickednesse, or else he will not forgive, Esa. 55.6. 2 Tim. 2.19. Or else lastly, men seeke it too late, [...] Esau sought the blessing when it was gone, Heb. 12.15. They may call when God will not answer, Pro. 1. Zachar. 7. And this is the case of some, that put off their repentance untill the latter end.

But have now obtained mercy.]

Doct. The godly are exceeding happy in the obtaining of Gods mercy: All that are called in Christ Jesus, even all that have truly repented themselves of their sinnes, are certainly under mercy, and in th [...]t respect, in a marvellous safe and happy condition.

Three things are distinctly imported in the observation. First, the on [...] i [...], that God is mercifull. Mercy may bee obtained, Ionah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners doe obtain mercy, I [...]l 2.13. Es [...]. 55.7. [Page] Thirdly, that such as have obtained Gods mercy, are in a marvellous happy case, in comparison of what they were before in. It is enough, if wee obtained mercy, whatsoever we obtaine not: Hence the phrase, Thou hast covered him with thy mercy.

And our happinesse in respect of the interest we have in Gods mercy is the greater, if we consider either the properties, or the effects of Gods mercy.

There are foure admirable properties in the mercy of God, which he shews to his people:

Foure properties of Gods mercy. First, his mercy is tender mercy, Psalm. 51.1. which hee shewes in divers things: as,

First, that he is full of compassion, in pitying the distresses of his people: no father can so pitty his child,It is tender many wayes. Psalm.103.13. Hence his bowels are [...]aid to bee troubled for them, or to sound in him. Where is the sounding of thy bowels? saith the Prophet, Esa. 63.15. Ier. 31.20. The word Misericordiam imports as much: for it sounds misery laid to the heart. God then is mercifull in that he layes our miseries to his heart.

Secondly, that he waits to shew mercy, Esa. 30.18. watching for all opportunities, as it were to prevent us with his blessings.

Thirdly, that he is slow to anger; not easily stirred to displeasure, when he hath shewed his favour, Psalm. 103.1. He is a God of judgement that considers the weaknesses and infirmities of his servants, as knowing whereof they are made, Esa. 30.18. Psal. 103.

Fourthly, that if he do see some more prevailing evills in his people, yet hee will spare, as a father spares his onely sonne, Mal. 3.17. And if he doe chide, yet he rebukes his people still with great affection, Ier. 31.19. and he will quickly give over, and not chide alwayes, Psal. 103. He is ready to forgive as soone as they call unto him, Esa. 65.23. and 55, 7. Psal. 103.

Fifthly, that if he doe bring affliction upon his people to humble them, yet he will not consume them, but will repent him of the evill, Ioel. 2.13. Deut. 32.36. Amos 7.36.

Sixthly, that in shewing his love, he is of great kindnesse, called the marvellous loving kindnesse, Psal. 17.7. hence resembled to marriage kindnesse, Hos. 2.19. No husband can be so fond of his wife, as God is of his people: nor can any man devise such wayes to expresse kindnesse, as God doth to his people.

Seventhly, that his mercy is without all grievance to him. Mercy pleaseth him, Mic. 7.18. It breeds, as it were an unspeakable contentment in God himselfe, when he hath dealth mercifully with his servants.

It is immense.Secondly, his mercy is immense, unmeasurable: and this is exprest by divers formes of speech in the Scripture. Thus God is said to bee plenteous in mercy, Psal. 86.5. aboundant in mercy, 1 Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great above the heavens, Psal. 108.5. Gods Word herein hath magnified his name above all things, Psal. 138.2. He hath a multitude of mercies, Psal. 51.1. manifold mercies, Nehem. 9.19. They are unsearchable, high as the heaven is from the earth, Psal. 103.11. His kindnesse is said to be marvellous loving kindnesse, Psal. 17.7. Which must needs appeare to be so, because he is a Father of mercies: all mercies in the world flow from him 2 Cor. 1.3. and all his paths are mercie and truth. Whatsoever hee doth to his people, is in mercy, Psal. 25.6. And therefore the Prophet, that could find similitudes to expresse the faithfulnesse and judgements of God by, yet is faine to give over when he comes to his speciall mercy to his chosen, and vents himselfe by exclamation, Oh how excellent is thy mercy! Psal. 36.7, 8.

It is free mercy, and that divers w [...]ies.Thirdly, this mercy is the more admirable, in that it is free: which appeares divers wayes. First, in that it is shewed without deserts on our parts: which [Page] the tearme gracious, every where given to God in Scripture, doth import. Secondly, in that God is tyed to no man, nor to any posterity of men: hee hath mercy on whom he will have mercy, Rom. 9. Thirdly, because it is extended to all sorts of people. If the rich mercy of God could have been obtained only by Kings or Apostles, or the like, it had beene the lesse comfortable unto us: but bond as well as the free, the Barbarian as well as the Grecian, the Gentile as well as the Jew, the poore as well as the rich, may bee possessed hereof. Hee doth not spend all his mercy on Abraham or David, but hee reserveth mercy for thousands, Exod. 34.6. and will bestow the true mercies of David upon meaner men, Esa. 55.4. His mercy is over all his workes, especially over all his spirituall workes in Jesus Christ, Psal. 145.9. Fourthly, it appeares to be free, because it can be alone. God can love us, though no body else doe: though Abraham know us not, yet God will be a father unto us, and never leave us nor forsake us, Esa. 63.15, 16.

Ob. But might some one say, In the second Commandement it is plaine, that God shewes mercy to them that keepe his Commandements. It seemes then, his mercy is not free, but he hath respect to deserts in us.

Sol. First, our keeping of the Commandements is not alledged as the cause of mercy, but as the signe of mercy. The words shew to whom God will shew mercy; not for what cause.

Secondly, when he saith he will shew mercy, it evidently excludes merit: For it is mercy that God will bestow such great things upon men for their workes; for there is no proportion betweene our workes, and the goodnesse we receive from God: When we have done all, we should account our selves unprofitable servants.

Ob. But it seemes, Gods mercy is caused by merit; for God shewes us mercy for the merits of Christ: If Christ deserve it, then it seemes it is not free.

Sol. First, mercy excludes merit in us, though not in Christ. Secondly, it was mercy that God gave us Christ to merit for us. And thus of the third property of Gods mercy.

Fourthly, Gods mercy is the more admirable yet, in that it is eternall.Gods mercy is eternall. God will not change his Word: Hee keepeth his covenant and mercy with his servants, 1 King. 8.23. Gods mercies have beene from all eternity, Psal. 25.6. and he will not take away his mercy from his servants, Psalm. 89.34. but his mercy and loving kindnesse shall follow them all the dayes of their life, Psal. 23. ult. His mercies are new every morning; hee hath never done shewing of mercy, Lament. 3.23. Isaiah 33.3. He is still building up his mercies, and will never leave, till he have finished them in an everlasting frame of unspeakable glory, Psalm. 89.2. His mercy is everlasting and endureth for ever, Psalm. 103.3. and 136. from everlasting to everlasting, Psalm. 103.17. God may forsake his people for a moment, to their thinking, & in a little wrath he may hide his face; but with everlasting mercies he will receive them. As he hath sworne that the waters of Noah shall no more cover the earth: so hath hee sworne hee will no more be wrath with his people. The hills may be removed, and the mountaines may depart, but Gods covenant of peace shall not bee removed, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If Gods covenant be not with day and night, and if he have not appointed the ordinances of heaven and earth; then may he cast away his servants and their [...]eed, Ierem. 33.25, 26. But we see the course of nature is firme, and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people.

The effects of mercy follow.

To obtaine mercy, is to obtaine those benefits which God hath promised to his people, as the fruits of his mercy. Where God shewes mercy,

[Page] Nine effects of Gods mercy.First, he will heare their prayers graciously: this is promised, Esa. 30.18, 19. and pleaded by David, Psal. 4.1.

Secondly, he sanctifies all afflictions, so as whatsoever befalls the godly, proceeds from mercy, and not justice in God; and shall worke for the best, Rom. 8.28. It is Gods love that maketh him correct, Heb. 12.6, 7.

Thirdly, he heales their natures from the diseases of their mindes: for to shew mercy is likewise to cure us, and sanctifie us; and God promiseth it, Hos. 14.3.

Fourthly, he multiplies pardon, Isa. 55.7. It is not grievous to forgive s [...]n daily when they seeke to him for forgivenesse.

Fifthly, he delivers the soule, absolutely, from the pit: they are free from condemnation, Iob 33.27. Psal. 86.13, &c.

Sixthly, in all dangers and weaknesses his mercy holds them up, even when the godly say their foot slippeth, Psal. 94.18.

Seventhly, he guides them in all their waies: He that hath mercy on them (saith the Prophet) shall leade them, even by the springs of water shall hee guide them, Esa. 49.10. The World is like a wildernesse, the wicked are like wild beasts in a desart; Gods children are so provided for, that God preserves them, yea and himselfe findes them out meanes of singular refreshing all their dayes.

Eighthly, he crownes them with blessings, Psal. 103.4.

Ninthly, he gives them assurance of an immortall inheritance, 1 Pet. 1.3, 4.

The consideration of this marvellous mercy which the godly have obtained, may teach us divers things:

Use 1.First, with all thankfulnesse to acknowledge the mercy of God: we should alwayes mention the loving kindnesse of God, in all the experiences we have of the truth of his mercies toward us, Esa. 63.7. Wee should frame our selves to an easie discourse of the glory of Gods Kingdome, and talke of his power, Psal. 145.8, 9, 10. We should bee so perswaded of this truth, as freely to say, that we know that the Lord is gracious and very mercifull, Psal. 116.5. It is a great sinne not to remember the multitudes of Gods mercies, Psal. 106.7. Oh that men would therefore indeed praise the Lord for his goodnesse, &c. Psal. 107. foure times repeated in that Psalme. Christians should glory in it: not in their riches, strength, wisdome, &c. but in this, that they know God that exerciseth mercy, Ier. 9.24.

Secondly, in all our wayes heartily to disclaime merits of workes, or opinion of our worthinesse or deserts: say still with the Prophet in the Psalme, Not unto us, not unto us Lord, but to thy Name give the glory, for thy mercy and truths sake, Psal. 115.1. The whole frame of our salvation depends upon Gods grace, not on workes, Eph. 2. Tit. 3.5.

Thirdly, let us with David resolve to dwell in the house of the Lord for ever, since our happinesse lieth in mercy, and since we have the tidings of mercy in Gods house: there the fountaine of this grace is daily opened unto us, and we may draw water still with joy out of this Well of salvation in the Gospel, Psal. [...].7. and 23. ult.

Fourthly, wee should learne of God to be mercifull: let us strive to comfort others with shewing them mercy, as wee have received mer [...]y from the Lord. Oh let us be mercifull, as our heavenly Father is mercifull, Luk. 6.

Fifthly, we should hence bee incouraged and resolved, since we know our priviledges, to goe boldly unto the throne of Grace upon all occasions, to seeke mercy to helpe in the time of need. We have obtained mercy of the Lord, and therefore may and ought to make use of our priviledge, Heb. 4.16.

Use 2.Secondly, this doctrine of Gods mercy may serve for singular comfort to the godly, and that both in the case of sinne, and in the case of afflictions.

[Page]1 Against the disquietnesse of the heart for sinne, it should much refresh them, to remember that they have obtained mercy, yea though innumerable evils have compassed them about, Psal. 40.11, 12. and though our offences are exceeding grievous, Psal. 51.1. Exod. 34.6, 7.

2 Secondly, in the case of afflictions, many things should hence comfort us.

1 That howsoever it goe with our bodies, yet God hath mercy on our soules.

2 That it is mercy that our afflictions are not worse, that wee are not consumed, Lam. 7.22.

3 That in the worst afflictions God doth many waies shew mercy; his mercies are new every morning, Lam. 3.23.

4 That though God cause griefe, yet hee will have compassion to regard us according to our strength, he will deale with us in measure, Lament. 3.32. Isaiah 27.7.

5 That he doth not afflict willingly, Lament. 3.33.

6 That all shall worke together for the best, Rom. 8.28. Deut. 8.16.

7 God will give a good end, Iam. 5.11. Hee will lift up from the gates of death, Psal. 9.13. God will give thee rest from thy sorrows, and feares, and hard usage, Isaiah 14.1, 3. Psalm. 57.3. Hee will send from heaven to save thee.

8 He will afflict but for a moment, Esa. 54.7.

But in both these cases we must remember,

First, to seeke mercy of God, Ezek. 36.32.

Secondly, if we be not presently answered, our eyes must looke up to God, and we must wait for his mercies, Psal. 123.3, 4.

Thirdly, we must checke our selves for the doubtfulnesse of our hearts, as David doth, Psal. 4.7, 8. and 77.10.

Fourthly, because we live too much be sense, wee must beseech God not onely to be mercifull, but to let his mercy be shewed, and come to us, Psal. 85.8. and 116.77.

Fifthly, we should also beseech God not onely to let us feele his mercies, but to satisfie us also early with his mercies, Psal. 90 14.

Sixthly, we must looke to it that we walke in our integrity, Psal. 26.11. and live by rule, Gal. 6.16.

Lastly, howsoever, we must trust in God, and looke to it that we rest upon the Lord, Psal. 32.10. and 33.18, 22. For God takes pleasure in those which hope in his mercy, Psal. 147.11.

Quest. But how may a man that is not yet comforted with Gods mercy, take a sound course to obtaine mercy?

Answ. That men may obtaine mercy;

First, they must take unto themselves words,Helpes to obtaine mer [...]y. and confesse their s [...]nnes to God, and heartily bewaile their offences, Ioel 2.13. Hos. 14.3.

Secondly, they must turne from, and forsake their evill wayes, and their unrighteousnesse inward and outward, Isaiah 55.7.

Thirdly, they must be carefull to seeke the Lord while he may be sound, Isaiah 55.6.

Fourthly, they must be mercifull, and love mercy: for then they shall obtaine mercy, Matt. 5.6.

Fifthly, they must learne the waies of Gods people, and learne them diligently, Ier. 12.15, 16. They must have pure hands, and a cleane heart, and not lift up their soules to vanity, Psal. 4.5.

Sixthly, they must hate the evill, and love the good, Amos 5.5.

Seventhly, they must cry unto God daily, Psal. 86.3.

[Page]Eighthly, there must nought of the cursed thing cleave unto their hands, Deut. 13.17.

Ninthly, when the Lord saith, Seeke yee my face: their hearts must say, Thy face (O Lord) will we seeke, Psal. 27.7, 8.

Vers. 11, 12.

Dearly beloved, I beseech you, as strangers and pilgrims, abstaine from fleshly lusts, which fight against the soule:

And have your conversation honest among the Gentiles; that they which speake evill of you, as of evill doers, may by your good workes which they shall see, glorifie God in the day of their visitation.

THese words contain the epilogue or conclusion of the whole exhortation, as it concernes Christians in generall, from verse 13 of the former chapter, hitherto: and it hath in it matter both of dehortation and of exhortation, as answering in the substance to all that he hath hitherto intreated of by way of use. The dehortation is in verse 11; the exhortation, in verse 12: in the one shewing what they should avoid, in the other what they should doe. They should avoid fleshly lusts: and that they should doe, is, to live honestly.

In generall, wee may note, That it is the proper effect of all sorts of doctrine in Scripture, to make an impression of care in our hearts, about the reformation of our lives; that it is in vaine heard which doth not some way breed in us a hatred of vice, and a love of honesty: This is the use of all Scripture, 1 Tim. 3.16, 17. Which may serve for triall of such as come to the Word. They may know whether they bee good or evill hearers, by the impression made upon their hearts by the Word. And it may serve for information, to shew us the excellency of the Word above all other Writings, because there is no line in Scripture, but some way it tends to the redresse of our natures from sinne, and to plant holinesse in us: which can bee true of no humane Writings. And withall, it shewes the happy estate of the godly, who, though they have many diseases in their natures, yet they have wonderfull store and variety of medicines in Gods Word, to heale their natures. If, for the diseases of our bodies, there be but one herbe in the whole field that is good for cure, we have reason to thinke that God hath provided well in nature for us: but how is his mercy glorious, who in the spirituall field of his Word, hath made to grow as many herbes for cure of all our diseases, as there be sentences in Scripture! And lastly, it should teach us to use the Scriptures to this end, to redresse our waies by them. And thus in generall.

The first part of the epilogue hath in it matter of dehortation: where observe,

First, the parties dehorted; who are described by an epithet importing their priviledge above other men, viz. Dearly beloved.

Secondly, the manner of propounding the dehortation, viz. by way of beseeching: I beseech you.

Thirdly the matter from which he dehorts, viz. fleshly lusts.

Fourthly, the manner how they are to be avoided, viz. abstaine from them.

Fifthly, the motives: first, Yee are strangers and pilgrims: secondly, these lusts are fleshly: thirdly, they fight against the soule.

Dearly beloved.

This terme is not used complementally or carelesly, but with great affection in the Apostle, and with speciall choice and fitnesse for the matter intreated of; which we may observe in the most places, where this lovely epithet is given to the godly in other Scriptures. God is exceeding choice of his words: hee never mentioneth the tearmes of love, but hee brings to his children the affections of love, as I may so say. Men, through custome, use faire [Page] complement of words, when their hearts be not moved: but let our love be without dissimulation. But let that goe. The point here to be plainly observed, is, That Christians are beloved: of all other people they are most loved. I will but briefly explicate this. First, God loves them,How many waies Gods people are the onely beloved ones. and that with infinite and everlasting love, and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes, 1 Iob. 4.9, 10. Secondly, Christ loveth them, which hee sheweth by giving his life for them. Thirdly, the Angels of heaven love them; which they shew by joying in their conversion, and by their carefull attendance about them. Fourthly, the godly, in generall, love them. There is no godly man that knowes them, but loves them: for every one that loves God that begot them, loves every one that is begotten of God; every one, I say, that hee knowes, 1 Iob. 5.1. Lastly, the godly Teachers love them; which they shew, in that they are not onely willing to impart to them the Gospel, but even their owne soules, because their people are deare unto them, 1 Thess. 2.8.

Now this love of God, of Christ, of the Angels,Use. 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,How Christians may prese [...]ve this love. 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 [Page] 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.

Lusts to be [...] especialy avoided.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 the [...], 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.

[Page] 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,Three differences of lusts in godly men and wicked men. 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.

Helpes to avoid lusts.

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.

[Page]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,

Use.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 [...]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.

[Page]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:Lusts are fleshly in divers respect▪

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 God, and mans salvation: and so it is an argument taken from the hat [...]ulnesse of the flesh, and her working in us. The lusts and desires of the flesh ought to be hatefull, and we should suspect and abstaine from the projects of the flesh, if we consider,

1 That the flesh savoureth not the things of God, Rom. 8.Eight evill properties and effects of the flesh.

2 That she opposeth all good wayes, partly by objecting against them, and partly by making evill present, when we should performe them.

3 That her wisdome is against God: her fairest reasons are pleaded for things that are hatefull to God: such also are her excuses, and extenuations, and promises.

4 That if shee be followed, she will lead us by degrees into all abominations; as whoredomes, murders, debates, heresies, &c. these are her fruits, Gal. 5.

5 She will betray us to Sathan, that he may by himselfe set up strong fortifications in our soules: and her treason is the more dangerous, because shee is a domesticall enemy; and by his working in secret, our hearts may become a very cage or stie of uncleane spirits.

6 She hath already spoiled the Image of God in us, and made us looke most deformedly.

7 If shee once get power▪ shee is most tyrannicall: no respect of credit, profit, no nor salvation it selfe, can stirre: shee will be served, whatsoever come of it.

8 We should abhorre her, for the very mischiefe she doth to our posterity: we cannot looke upon our children, but wee may see what wofull hurt shee hath done by the infection they received in their propagation.

Uses. The use may be,

First, for reproofe of such as lay the blame of their faults upon their evill lucke, or evill counsell, or the divell: whereas they ought to lay the fault upon their o [...]ne fles [...], even their owne ill nature. The divell no [...] the world could never hurt us, if the flesh did not betray us by defect, or consent, or evill action.

Secondly, for information. We may see what we should mortifie, and abstain from. Religion doth not binde men to mortifie the substance of the flesh, [Page] but the lusts of the flesh: we are not to destroy any faculty of the soule, or in the soule, or part of the body; but the inordinate appetite and desires of either; we are not to abstaine from the necessary meanes of life, as house, lands, diet, apparell, company, &c. but the evill concupiscence about these.

Thirdly, for instruction. It should teach us therefore to restraine the flesh as much as we can; and therefore we shall with the same labour, restraine the lusts of the flesh: and to this end,

1 Wee must with all feare and jealousie watch our owne natures, as mistrusting.

2 We must silence the flesh, and not suffer it to plead for sinne.

3 Wee must by a daily course of mortification, judge the flesh; that so wee may be, as it were, condemned in the flesh.

4 We must keepe from it what may pamper it; as idlenesse, excesse of diet, apparell, recreation, &c.

Which warre against the soule.]

These words may bee considered either in their coherence, or in themselves: in their coherence, and so they are the third reason taken from the evill effects of those lusts. In themselves there are two things to be opened; both what the soule is, and what this warre in the soule is.

The point is cleare, that fleshly lusts do much hurt the soules of men; and so, both the soules of wicked men, and of godly men.

First, of wicked men. These lusts hurt their soules,

1 Because they provoke the wrath of God upon them. The Israelites were not estranged from their lusts,How these lusts hurt the soules of wicked men, and therefore the wrath of God came upon them, Psal. 78.29, 30, 31.

2 Because they make us resemble the divell, Ioh. 8.44.

3 Because they hinder the power of the Word from them: they will never come to the knowledge of the truth, 2 Tim. 3.6.

4 Because it brings the soule in bondage: so as all the conversation of the soule is in a manner about those lusts of the flesh, Eph. 2.2.

5 Because they make all their prayers abominable, Iam. 4.

6 Because sometimes they are scou [...]ged with a reprobate mind, being given up to their lusts, Rom. 1.

7 Because they may drowne the soule inperdition, 1 Tim. 6.9.

If godly men entertaine these inward evills in their thoughts and affections, many evills will follow.

1 They hinder the Word.

as also the souls of godly men.

2 They grieve the good Spirit, by which they are sealed to the day of redemption.

3 They harden the heart, and blind the understanding.

4 They hinder good cuties, Gal. 5.17.

5 They wound the soule.

6 They make the mind soule and lothsome: they defile.

7 They may bring outward judgements upon thee, or inward terrours of conscience.

Use. The use may bee partly to declare the misery of such Christians, as are fallen away from the acknowledgement of the truth, by intertaining these lothsome lusts: of whose fearfull estate at large, 2 Pet. 2.18. to the end.

Partly it should worke in all the godly obedience to the Counsell of the Apostle here, in abstaining from these lusts, as grievous hurts to the soule, or their soules: they shou [...]d put on the Lord Jesus in sincerity, and never more take care to fulfill these lusts of the flesh, Rom. 13.13.

Thus of these words in the coherence: The sense will be more full, if wee consider more at large two things in the words.

[Page]First, what the soule is.

Secondly, what this warre in the soule is.

Two things have made the inquirie about the soule exceeding difficult. The first is the nature of the soule. For it is a spirituall essence, and therefore wonderfullhard to be conceived of. There be three things cannot fully be conceived of, or defined by man: first, God: secondly, an Angel: and thirdly, the soule of man. Now besides this transcendencie, as I may call it, of the soule, the fall of man, and custome in sinne, and the remainders of corruption in the best, have made this doctrine so hard, that wicked men scarce discerne that they have a soule; and godly men are very ignorant, and impotent in conceiving the condition of the soule.

This word Soule is diversly accepted in Scripture: for it signifies sometimes

The life of man, as Matt. 6.25. Be not carefull for your soules,Soule taken in divers senses. what yee shall eate, &c.

Christ: because looke what the soule is to the body, that is Christ to the whole man: so Psal. 16.10. Thou wilt not leave my soule in hell, that is, Christ, Act. 2.25, 29, &c. and 13.35, 36.

The dead bodies, Levit. 19.28.

The whole man: to Gen. 46.26. by a Synecdoche.

But here it signifies that part of man, which is called his spirit.

By the soule then we understand that part of man which is invisible, and invisibly placed within the body of man. Now the things which are fit for us to inquire into and know, concerning the nature and excellency of the soule, may be comprised briefly in this description of the soule.

The soule of man is a substance incorporeall, invisible, and immortall,A discription of the Soule. created of God, and united to the body, and indued with the admirable faculties of vegetation, sense and reason, to this end principally, that God might be of man truly acknowledged, and duly worshipped.

Every branch of this description containes an excellent commendation of the soule, and should much affect us with admiration of Gods workmanship, and his love to us in making us such excellent creatures; and withall it should breed in us the care which the Apostle here cals for, of avoiding all things that might defile our precious soules.

The soule is the abridgement of the invisible world, as the body is the abridgement of the visible world: man is rightly said to be a little world. God made man last; and in man made an Epitome of all the former workes: For all things meet in man, who consists of a substance partly corporeall, and partly spirituall. For all things which God created besides man, are either such creatures as are discerned by sense, being bodily, or such creatures as are removed from sense, being spirituall, as the Angels. Now I say, man may resemble both sorts of creatures; the visible in his body, and the invisible in his soule.

Now the former description of the soule of man doth commend the soule for seven things.Seaven things very considerable in mans Soule.

First, that it is a substance.

Secondly, that it is incorporeall.

Thirdly, that it is immortall, and cannot die.

Fourthly, that it is created of God immediately.

Fifthly, that it is joyned to the body after a wonderfull manner.

Sixthly, that it hath these excellent faculties.

Seventhly, that hereby man hath honour to know God and his workes, which all other creatures in this visible world want.

The first thing then to be enquired after is, what the soule is in respect of the being of it. And this I must answer, first, by removing from the consideration of it, what it is not.

[Page]First, the soule is not the harmony, or right temper of the harmonies of the body, as Galen that great Physician is said to affirme; which appeares evidently by these reasons:

1 That then every body, in which the harmonies, or foure elements are tempered, should have a soule in it, and so stones should have soules, yea such as man hath, indued with reason, &c. And therefore simply the soule cannot be the [...], or temperature of the elements or humors.

2 It is apparent, that the soule governes the excesses which arise from the humours of the body, as a man that by temper is apt to be angry or heated, yet hath something within him which bridles this anger, notwithstanding the heat of his body.

3 If the soule were nothing else but the temperament of the humors, then it were but a meere accident, in that it can bee present or absent as the corruption of the body: but wee see that cannot bee: For remove the soule from the body, and it ceaseth to be a living body.

4 By Scripture it is evident, that when the body was formed, the soule, as a thing distinct from it, was infused into it by God himselfe, Gen. 2.7.

Secondly, the soule is not a power, force, or facultie infused into the body, by which it is able to live, or move, or worke: For then removing the body from it, it cannot subsist; whereas wee shall prove afterwards, that the soule will subsist without the body, and therefore cannot be an accident in the body, or a power onely of the body. Besides, the soule is the subject of vertues and vices, of sciences and arts: Now, no accident can be so.

Thirdly, the soule is not the life of man: that is apparent in Scripture, when a difference is put betweene the soule and life;Psal. 49.18. as, what soule shall be blessed in life? So 2 Sam. 11.11. By thy life, and the life of thy soule.

The soule then is a substance of it selfe, put within us by God, distinct from the body: this may be evidently proved.

The Soule is a substance.First, God, after he had made the body, is said to breath into it the breath of life, to note, that his soule was a substance distinct of it selfe.

Secondly, because it can subsist without the body, as is apparent in the soule of Abraham, Lazarus and Dives, Luk. 16. And of the soule of the theefe on the crosse it is said, This day thou shalt be with mee in Paradise.

Thirdly, God is said to have formed the Spirit in the midst of man; so it is a substance of it selfe: Note, he saith, in him, not of him.

Fourthly, those words of David and Christ prove it: Into thy hands I commit my spirit: the body being committed to the earth, there remained a substance delivered to God.

Fifthly, that place of Ecclesiast. Chap. 12. is most plaine; The body returnes to dust, and the Spirit to God that gave it: therefore there is in man a Spirit, which returnes to God.

Sixtly, Paul desires to be desolved, and to bee with Christ: so there was a substance which should enjoy the presence of Christ, Phil. 1.23.

The second thing to be proved is, that the soule is incorporeall. It is joyned to the body, but it is no body; it informeth the matter of man which is his body, but it is without matter it selfe: it is immateriall: it is wholly a spirituall substance: It is not a bodily substance, no, not a most subtile, or pure body, but altogether incorporeall: This is a high doctrine, and shewes the soule to be an admirable kind of sustance. Now that the soule is void of matter, and is no bodily substance, may be plainly proved, though not easily explicated.

The soule is not a bodily substance. First, it is expresly said to be a Spirit: now spirits are not flesh and bones, or any like bodily substance, Psal. 31.6. Eccles. 12.7. and Zach. 12.1. It is reckoned one of the wonders of Gods creation, that he made in man a spirit.

[Page]Secondly, the soule is after the Image of God, and hath imprinted upon it the similitude of the goodnesse, wisdome, and holinesse of God. Now it were not like God if it were a body, nor were it capeable of such habits which can be stamped upon meere naturall or bodily things.

Thirdly, the soule performeth those actions which depend not upon the body, and are done without bodily instruments; for it understandeth and willeth.

Fourthly, if the soule were a body, then it must be corpus animatum or inanimatum: but to say it is without life, is sense-lesse, because it enlives and animates the body: and to say it is animatum, enlived it selfe, it must then be so by some other body. All which the same questions might be asked, and so run into an infinite.

The third thing is, that the soule is invisible. This shewes the transcendencie of the nature of it; and experience in all men proves this: for, who ever saw a soule?

Obj. The soule of Dives in hell saw the soule of Abraham and Lazarus: and Iohn saw the soules of those that suffered for the testimony of Jesus, Revel. 20.4.

Sol. These soules were seene by the eyes of understanding, not by the bodily eyes.

The fourth thing to be proved, is, that the soule is immortall, it cannot die:The soule is immortal. when it is once kindled, it will never goe out, or be extinct; as the Sadducees wickedly imagined, and some Athiefts still thinke the contrary. This is a point necessary to be knowne; as for the truth it selfe, so for the use of it in our lives. For, to doubt of immortality makes us miserable; and to beleeve the soules are mortall, makes men Epicures: Let us eate and drinke, for to morrow we shall die. But to be fully assured of an estate after life, makes a man carefull so avoid sinne, lest his soule live for ever miserably; and to serve God, that hee may live for ever happily.

Now things may be said to be immorrall two waies: either absolutely, and in their owne nature; and so God onely is immortall: or else they are so by the will and pleasure of God, and not by their owne nature; and so the soules of men, and so the Angels are immortall.

There have beene two sorts of men that have denyed the immortality of the soule: the one were the Sadducees among the Jews, who held that in death the soule of man is utterly extinct, as the soule of a beast: the other were certaine Arabians, of whom Eusebius and Saint Augustine make mention; who said that the soule died with the body,Eus. Eccl. Hist. l. 2. c 26. Aug. tom. 6. de haeres. c. 8.3. and so remained dead till the day of Judgement, and then they revived with the resurrection of the body.

Now against the first sort may be produced many reasons, as also evident Scriptures.

The reasons are such as these:

1 The providence and justice of God proveth the immortality of the soule. For here in this life good men have not all their happinesse; and evill men live in prosperity: so there must be another life, where justice must be done.

2 Religion confirmes this: for to what end were religion and serving of God, if the soule died, like the soule of a beast, seeing in this life the most godly are outwardly in great misery many times? For if S. Paul say, If the dead rise not, then of all men are we most miserable; it will hold much more strange, if the soule live not at all after death.

3 The wisedome of God proves it: for else man were not in better case than the beast, yea, in some cases worse. For, man from his infancie to his death, is liable to many diseases, subject to cares and griefes, which the beast is free from: yea, this addes to mans misery, that he knowes he must die which [Page] the beast doth not. Now, shall man, that was counted like God, be thought to have no better end than the beast, that did exalt himselfe so much in the glory of his beginning?

4 The conscience of malefactors proves this, who feare a judgement after this life, and an estate of misery.

5 The nature of the soule proves it; for it is simple, and void of all contrariety, and accidents, and causes of corruption or putrefaction, and is, besides, the Image of God. Now, no mortall thing can be the image of that which is immortall.

These reasons make it exceeding probable. But I am of their mindes, that thinke it may be beleeved by faith, but not be proved by reason.

The Scripture therefore onely makes this point cleere, such as these:

First, our Saviour proves it out of the Word of God; saying, I am the God of Abraham, Isaac, and Iacob, &c.

Secondly, it is most plaine, Mat. 10.28.

Thirdly, eternall life is every where promised to them that beleeve.

Fourthly, such places as treat of the Resurrection, last Judgement, and the Glory of heaven, prove it.

Now for the other sort, that confesse the life of the soule after the last Judgement, but deny that the soule lives after death till then, there are divers Scriptures against their opinion: As,

First, the former Scriptures. The soule cannot be killed at all, Matth. 10. And God was presently the God of Abraham, as then living: and for eternall life, it is not said, He shall have; but, He hath eternall life that beleeveth.

Secondly, Christ said to the theese, This day thou shalt be with mee in Paradise; not at the last day.

Thirdly, Ro. 8.38. Death cannot separate us from God in Christ, as it would if the soule were dead, or a-sleepe, and did not enjoy God.

Fourthly, the dead that die in the Lord, are forthwith blessed, Rev. 14.14.

Fifthly, the soules of Abraham and Lazarus were in joy and alive after death; so was the soule of Dives in hell.

Sixthly, Iohn saw, under the Altar, the soules of them that were slaine for the testimony of Jesus, and they cryed with a lowd voice, O Lord, how long? &c. Revel. 6.

Seventhly, the soules of the wicked die not, but are kept in prison, and are now in prison too, 1 Pet. 3.19.

Before I leave this point of the immortality of the soule; it is profitable, briefly, to answer certaine objections which may be brought out of some words in the Scriptures: as,

Ob. 1. The soule that sinneth, shall die, Ezek. 18. Therefore it seemes the soule is mortall, or at lest for sinne it must die; and the rather, because it was threatned in Paradise: That day that thou eatest thereof thou shalt die the death.

Sol. The Scriptures evidently shew, that since the fall, and sinne, yet the soule doth not die, as the places before alledged prove: But the answer is, That this death threatned, or inflicted, is not the destruction of the beeing of the soule; but the depriving of it of the grace, and savour, and presence of God.

Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast; As dieth the one, so dieth the other.

Sol. These are not the words of Salomon, but of the Epicure, who is here, as in other places of that booke, brought in, declaring his mind of things: For, Salomon himselfe concludeth evidently, that the soule returneth unto God that gave it, as in the last Chapter.

The other objections are the objections of the dreamers, that is, of such as [Page] imagine that the soule lieth a-sleepe till the day of Judgement, and perceives nothing, and is without operation, which is to say, it is dead, seeing life is nothing else but the continuall motion and action of the soule.

Object. 1. It is said that man, when hee dies, sleepeth; as Christ said of Lazarus, He sleepeth, Ioh. 11. and, Stephen slept in the Lord, Act. 17.

Sol. Other Scriptures adde another word, viz. in the grave, or in the dust, Iob 7.21. and Psal. 78. sleeping in their graves; but it is evident, that the soule cannot sleepe in the grave, but the body only: And Stephen delivered his Spirit to Christ.

Object. 2. Paul saith, that if the body rise not, we are of all men most miserable: That, it seemes, cannot be true, if the soule enjoy blessednesse without the body.

Sol. The immortality of the soule, and the resurrection of the body, are conjoyned: For the Soule without the body can bee for ever, because it is the forme of the body. Though God for the time doe, by his power and race, provide for the soule in glory, yet it is not at full happinesse, till it bee joyned to the body againe: For without the body it hath no use of vegetation, or senses, but onely of reason. But for the Argument of the Apostle, it holds good of that part of man which is in question, which is the body of man: for the bodies of godly men are more miserable than other men; kept under and exposed to many restraints and paines, either by mortification or persecution, which the bodies of wicked men are not exposed unto.

Ob. 3. It is said of the spirit of Princes, that it returneth to his earth, and in the day of death his thoughts perish: So the soule thinkes of nothing after death, till the day of judgement.

Sol. The place is corruptly alledged, two wayes: One in the words, the other in the sense: for the text doth not say, That his spirit returneth to his earth; but thus, His spirit returneth, viz. out of his body to God, and he (not it) returneth to the earth, viz. in respect of his body: for the other, these words, His thoughts perish, must not be understood of his understanding after death, but of his projects while he lived. For men are exhorted not to trust in Princes: for they may die, and then all their promises and projects will bee of no use, and come to nothing

Ob. 4. It is said that the dead cannot praise God, Psal. 87. and 113. and 30.

Sol. That the soules of the godly in heaven do praise God, is manifest, Rev. 5.11, 13, 14. and 19.1. Now the Scriptures cannot be contrary one to another: and therefore the places in the Psalmes must not bee taken simply, but only in some respect. The dead do praise God, but not as the living did in their lives: their praises cannot provoke other men to beleeve in God, or serve him, as in this life they might.

Thus of the immortality of the soule.

The next thing to be inquired after, is about the originall of the soule:The originall of the soule. and about this point in severall ages divers men have breathed divers and strange conceits, erring, because they knew not or regarded not the Scriptures.

First, some conceived so highly of the soule, as to thinke it was no creature, but uncreated and eternall, without beginning; but this must needs be false,

1 Because then the soule should bee God, and infinite too; for God onely is uncreated.

2 Because then the soule had understanding, and thoughts, and willed from eternity, whereas till it was in our bodies it did not worke: and to imagine, it should be as a dead lumpe all that while, is monstrously absurd.

Secondly, others have conceived, that when men die, their soules goe into the bodies of other men that be borne; and so our soules heretofore were the soules of some men that be dead. This was the opinion of divers of the Philosophers. [Page] And it is apparent, that divers of the Jewes were infected with it: for about Christ they said, Some, that he was Elias; some, that he was Ieremias; and some, one of the Prophets; and some, Iohn Baptist. Now they saw that his body was not theirs, and therefore they thought, that his soule was the soule of some of them. Now this opinion cannot be true;

1 Because no Scripture gives any notice of it: for in that place the conceit of the Jewes is told with dislike.

2 Because the soules that were delivered out of the miseries of this life, should be brought from their blessednesse into miserie againe; which is most absurd.

Thirdly, others have imagined that the Angels should beget our soules, as our parents beget our bodies: but this is extreamly absurd;

1 Because then our soules should be in the Image of Angels, whereas they were made in the Image of God.

2 Because this was an heresie long since condemned, and with hatred cast out of the Church.

Fourthly, many Divines, both of ancient and moderne Writers, have declared themselves to be of the mind, that the soule comes from the parents by generation, per traducem, and that the parents doe beget the whole man, which consists of soule as well as body.Anima non est ex traduce. Now though it be true, that this opinion hath had, and still hath great patrons, and that it may not be denied, but that it is defended with marvellous great appearance of reason and truth; yet it is rejected, and hath beene by the greater part of sound Divines, and by reasons unanswerable: for, if the soule come from the parents, then it must come either from the body of the parents, or from their soules. Now it is apparent it cannot come from their bodies,

1 Because a bodily substance cannot beget a spirituall substance; because it cannot derive from it selfe that which it hath not.

2 Because the soule must consist of the foure elements, of which the body is compounded: but it is apparent, there are no bodily humours in the soule; for it is not hot, nor cold, nor moist, nor drie.

3 Because nothing that is mortall, can beget a thing that is immortall, such as the soule hath been proved to bee.

Nor can the soule come from the soule of the parents,

First, because if it did, either the whole soule was derived of the parents, or but a part of it. If the whole soule was derived, then the parents should die: nor can a part of the soule be derived, because the soule is indivisible: there can be no partition in an essence which is simple and uncompounded.

Secondly, we know that Angels produce not Angels: nor can the soules of men produce soules, because they are spirits as the Angels are.

Nor can the soule come from the whole man:

First, because it is evident by experience, that after the parents have done the worke of generation, the first matter lies divers daies in the wombe; in which the parts of the body are secretly formed, before it have life, or a living and quickning soule: which is an evident demonstration, that from the parents comes nothing but the bodily substance, which is fashioned by degrees, to be a mee [...]e Tabernacle for the soule afterwards to be infused into.

Secondly, because if the parents did propagate the soule, they must propagate such a soule as at that time they had; which cannot be: for then godly parents should derive a soule to their children, which at the least in part was regenerate. But this is evidently against all Scripture; all confessing, that the child is borne infected with originall sinne.

Thirdly, because it is contrary to the Scriptures; which acknowledge, that the soule was formed by God himselfe: which was true both of our first parent [Page] Adam, Gen. 2.7. and of the soules of all his posterity, which are expresly said to be made by God, Esa. 57.16.

Lastly, it remaines then, that the soules come from God. Now, if the soules come from God, then it must needs be, as God is the materiall cause, or as he is the efficient cause.

It is true, that some have imagined, that the soule of man was made of the substance of God, because it is said, God breathed into man the breath of life, Gen. 2.7. as if he infused into him somewhat from himselfe, as a part of his divine substance. And the Apostle Paul saith, Act. 17.18. We are the Progeny of God: and Saint Peter saith, We partake of the divine Nature, 2 Pet. 1.4.

Now this opinion cannot be true, and was worthily condemned by the Fathers as hereticall: for,

Then man should be God. For, whatsoever God begets from himselfe, is God: and therefore we say, Christ is God.

Then some part of Gods nature should be infected with sin and ignorance, and be damned in hell too; which is wonderfull blasphemous to beleeve.

Now for the places alledged, That in Gen. 2. must be understood figuratively: for God hath not properly breath; but he meaneth, that God after a wonderfull manner did infuse the soule into the body. And for the place in the Acts, we are said to be the progenie of God [...] not in regard of substance, but in respect of resemblance in gifts, with which mans nature is adorned. And for the place in Peter, we are said to partake of the divine nature in the same sense, namely, as we are qualified with gifts; as wisdome, goodnesse, holinesse, in some kinde of likenesse of God.

It remaines then, that we are of God effectually,God creates the Soule. because God hath created our soules, and formed them in us. This then is the truth, that God doth create the particular soule of every man, and inhere it to the body, when it is formed and distinguished in the parts thereof. This may be proved diversly:

First, it is cleare, it was so done with the soule of Adam: for his body was already framed, and then his soule breathed into him. Now, if the soule of Eve, and of all others, had another manner of beginning than the creation of God, it would have beene mentioned in the Scriptures: but that is no where mentioned.

Secondly, Moses calls God the God of the spirits of all flesh, Num. 16.22. and 27 16.

Thirdly, David saith, the Lord fashioneth the hearts of all men alike, Psal. 33.15. It is Gods worke then to create the heart.

Fourthly, Solomon saith, Eccles. 12.7. The body returnes to the dust, and the soule to God that gave it: in the dissolution of all things, they returne to the first causes and matter. As the body may be proved originally to be of the earth, because it returnes to dust: so must the soule be of God, because it returnes to God which is said to have given it.

Fifthly, the Prophet Esay useth this phrase concerning God, and in his name: The soules which I have made, Esa. 57.16. Do you aske how the soule comes into the body? The Lord answers, I made it.

Sixthly, the Prophet Ezekiel, shewing how man becomes a living creature, speakes thus: Thus saith the Lord to these bones, I will cause a spirit to enter into them, and they shall live, Ezek. 37.5.

Seventhly, the words of the Prophet Zecharie are yet more cleere. Thus saith the Lord, the Lord which spreads out the heavens, and foundeth the earth, and formeth the spirit of man in him. Out of these words it may be proved that God created the soule of every man, and that it is his onely worke. For first, he saith expresly, God formed the spirit in man. Secondly, this worke of God is compared to two other workes, viz. the spreading out of the heaven, [Page] and the laying of the foundation of the earth. Now it is evident that those two things he did of himselfe, of nothing, without any meanes.

Lastly, that place in Heb. 12.9. is most cleere. The words are these: Wee have had the fathers of our flesh, which chastised us, and we reverenced them: how much more should we bee subject to the Father of our spirits, and live? Where is a manifest antithesis betweene the flesh and the spirit; and the fathers of our flesh, and God the Father of our spirit: we had our flesh from our parents, and our spirit from God. I might adde the reason, taken from the manner of giving of the soule of Christ: for, he was made in all things like to us, sinne onely excepted. Now it is evident, that Christs soule was not begot by carnall propagation; and therefore it was created of God.

Ob. 1. Now against this is strongly objected, that if the soule be created immediately of God, then it is created either pure or sinfull; if pure, then how is it that the soule is guilty of originall sinne? if impure, then how can it be avoided but that God must be the author of sinne?

Answ. This reason drave divers of the Fathers in the time of Hierom [...], especially the Westerne Fathers, to beleeve that the soule was propagated from the Parents: and Saint Augustine is doubtfull which opinion to take to, the inconveniences of each opinion seemed so great.

But other Divines answer this objection in this manner:

First, that the soule is created of God, pure, but joyned to a body conceived in sinne: which is no injustice in God, because he delivers the soule, but into such an estate as man had cast himselfe into by his owne wilfull sinne, bringing this corruption not onely upon himselfe, but upon all his posterity, who fell in him. Hee by agreement with God, being as the common sort of mankind, was with him to stand or fall, in that generall respect. Nor may it be doubted, but that the body may worke upon the soule: as we see by experience, when the body is full of cholericke humours, it inclines the soule to anger; and so when the body is burdened with melancholy humours, it evidently makes sadnesse even in the very minde, &c.

Another answer may be this: God creates the soule pure; but yet that soule is guilty of owing though not of doing; debendi, though not agend [...]: it is charged with the debt of Adam, as children may be charged with their fathers debts. Now this is one part of originall sinne. As for the other of corrupt inclination, it is to answer modestly, if we say we understand not: being assured of two things; the one, that God is the Father of spirits; and the other, that all men are infected with sinne from the wombe. Both are to be beleeved, though in this life we cannot explicate it. And what hurt is it if wee be ignorant how sinne entred into our natures, seeing it concernes us to know it is there, and to learne how to get our natures recovered?

Ob. 2. Other living creatures beget the like to themselves, both in body and in soule too: and therefore by this doctrine men should be more unable and unperfect than any living creature. For, if he do beget but onely the body, he doth not beget one in specie like to himselfe.

Answ. Though God create the soule, yet it followes not, but that it may be truly laid, that man begets a man, and that he is not more unperfect in generation than any other creature: for,

First, the Virgin Mary did beare Christ-man in her wombe: and Christ-man is said to be of the seed of the Virgin; and yet his soule was created of God, as hath beene shewed before.

Secondly, though there bee some dissimilitude in the generation of man, and of a beast, yet it doth not follow that man is more unperfect. As for instance: The bea [...]t begets his young, and brings him forth strong, covered with a hide, able to feed himselfe presently, full of leaping and other actions: [Page] But man brings forth an Infant, weake, crying, naked, unable to feed it selfe. What, is man therefore more unperfect? No, for the perfection of generation doth not consist of these things, or in these things. For here man excels all other living creatures in the world in generation, because he is Gods instrument for the begetting of a body fit to be united to such a soule. God also doth hereby commend the generation of man, and dignifie it, that he is pleased so to worke in mans generation as he doth not in any other creature, vouchsafing to give unto mans generation such an admirable soule to his body. For therefore was the creation of the first man more excellent than the creation of other creatures, because God having framed his body of the dust of the earth, did infuse such a soule into him.

Object. 3. It is a peevish objection that some make, thus: If God create the soule in all men, then when any is borne of Adulterie, God should cooperate with the adulterer, and so be either the author, or the approver of sinne, that will give the soule to such a wicked generation.

Sol. Some answer thus, That God is not the author or approver, because out of evill he onely workes good for his owne glory.

Others answer, That God onely cooperates with the action, not with the sinne of the action, or the evill of the action, or the evill which is in the will of the agents.

But the best answer is theirs, that answer by a similitude, thus: The earth hath received her nature and vigour from God, to nourish and bring forth the seede that is cast into it, without difference, whether the seed be lawfully taken out of the barne, or stolne by fraud. The stolne graine doth not cease to grow in the earth, nor is it to be expected, that nature should cast out such seed; and yet the earth doth not justifie the action of him that stole the graine: so is it with God that workes according to the grounds of nature, and his owne decree and providence. Hee is not to bee blamed for the evill of the action, when hee workes according to the rules of nature, and will glorifie himselfe by raising a frame of good out of that which by men was ill done.

Object. 4. Wee see, that children resemble the vertues or vices of their parents; and therefore as from the bodies of their parents they receive a likenesse to them in body, so is it that from their soules they receive this similitude of their vertues or vices.

Solut. Experience shewes, that this is not alwaies true. For many children have no resemblance in them of their parents qualities. Secondly, where this is true, it is not because their soules are derived from the soules of their parents, but they have it from the bodies of their parents: For the soule after suffers from the sympathie with the bodie; as by reason of certaine humours in the bodies of parents, that incite wrath, or griefe, or lust, or the like, may come infection to the child, but not from their soules. Thirdly, rather the argument may be retorted upon them, that in asmuch as the soules of all children are not like in qualities to the soules of their parents, that therefore they receive not their soules from their parents.

Ob. 5. Gen. 9. Lev. 17. The soule is said to bee in the blood: Now it is evident, that the blood is from the parents.

Solut. The soule is in the blood, but how? By the effect of it, which is life: otherwise the soule is neither devoured in the blood, nor depends upon it in it selfe.

Ob. 6. It is said, Gen. 2. That God rested from all his workes. Now if hee did daily create new soules, then he rested not from all his workes, but continues creation still.

Solut. The meaning of Moses cannot be, that God rested simply from all creation. For then it must needs follow too, that the soule of Christ was [Page] not created, but propagated: which cannot be true. But his meaning is, that hee rested from creation of things in specie; hee made no more new sorts of things. That hinders not creation in individuo, which is a worke of God, preserving those sorts he had made at the first, by creating successively a new supply, as in this case of the soules of men. That God did not rest absolutely, is plaine by the words of our Saviour Christ: My Father worketh hitherto, and I worke, Ioh. 5.

Hitherto of the originall of the soule. The union of the soule with the body followes, which is a consideration of no lesse difficulty than the former, no lesse needfull to be knowne, no lesse certaine. That it is united to the body so as to make it one man, is apparent by the words of God in the creation: Hee breathed into him the breath of lives, and so Adam became a living soule. Hee became then a man, or a living creature, distinct from other creatures, upon his conjunction of the soule with the body. And by this union with the body doth the spirit of man differ from the Angels, who are spirits separate, and such as exist without relation to a body: whereas the soule of man, in the creation of it, and the disposition of it also, tends unto this conjunction with the body, and doth not fully exercise it selfe living without the body; and that is the reason why man is not absolutely perfect after death in his soule, till the day of judgement. For though the soule doe enjoy an estate free from sinne, or paine, or misery: yet two of the faculties of the soule are without exercise, till it be united againe to the body, viz. the faculties of vegetation and sense, which cannot be exercised but in the body.

The manner how the soule is united to the body, is full of difficulty to expresse:Union of the soule with the body, how. The question is, whether the soule worke upon the body from without, and so is by that meanes joyned to it; or whether it be placed in the body, and worke there, and from thence. This latter is the truth: for the soule doth not worke from without: which I shew by a comparison. The light and the eye are joyned together in seeing: But how? The light, from without, extends it selfe to the eye, and so is joyned to it: so is not the soule joyned to the body, but is seated within the body; which appeares so, partly by experience: for we may all perceive that our thoughts, reason, will, affections, &c. do discover themselves within us; and it is manifest that God infused the soule, not upon the body, but into the body, seating it within us.

The soule, then, is within the body, and so joyned to it; But how? Divines have sought out divers similitudes to expresse their mindes. And first to shew how it is not joyned:

First, not as water and the vessell that holds it are joyned by contact, or touching one another: for, the soule is not a bodily substance, and therefore cannot be joyned by touching; nor doe the water and vessell make one thing, as the soule and body do one man; nor do they worke together, as the soule and body do: for the water doth all the worke thereof in watering or clensing, without the vessell.

Secondly, not by mixture, as water and wine are mingled together. For things mingled cea [...]e to be what they were: for there is no longer water nor wine now they are mingled; nor is the soule materiall, to suffer such a mingling.

Thirdly, not as the heat of the fire is united to the water, when the water is heated: for though the heat be joyned to the water as the former, yet it is but an accidentall forme; and they are one by accident, not per se.

Thirdly, not as the voyce is in the aire: for though the voice be dispersed abroad the aire, and doth likewise carry something to the understanding, besides the sound; yet doth not this reach to expresse the union of the soule with the body. For, the voice is not the forme of the aire, nor is it conceived in the aire, without the breaking of the aire; and besides it presently vanisheth: [Page] whereas the soule is a substance, and doth not easily depart out of the body.

Fifthly, nor as the Mariner is in the shippe with the Governer, for the dispatch of his journey: for though the body bee as a tabernacle wherein the soule dwells, yet that similitude doth not expresse this union, because the soule and body make one thing; whereas the ship and the Mariner do not make one thing, but are two distinct sorts of things: yea the soule and body are soone, that by sympathie what one suffers the other feeles; whereas the wounding of the Mariner is not the tearing of the ship, or contrariwise.

There are two similitudes that doe more neerly reach this secret.

The first is of Christ. For, as God and man make one Christ, so the soule and body make one man. But I will not meddle with the breaking open of that dreadfull mysterie.

The other is of the light of the Sun in the aire: for there are many things in this comparison, doe fitly resemble this divine light; which is our soules as they are joyned to our bodies.

1 This light doth fitly resemble the soule, because it is a thing that cannot be corrupted or divided.

2 This light doth so pierce into, and penetrate the aire, that they are both made one, and are not separated: so doth the soule the body.

3 The light and the aire, though joyned together, are not confounded or mingled together: for, the light remaineth light, and the aire the aire; so is it in this union betweene the soule and the body.

4 The light is so in the aire, that the aire being smitten, yet the light is not touched, nor divided, nor carried about, as the are is: so doth the soule remaine unpierced, though the body bee wounded, and fall, yea, and die too.

5 As the light is onely from the Sunne: so is the soule onely from God.

6 As the aire, without the light, is as it were dead, because it is darke, and cold, and will putrefie: so is the body without the soule.

7 As no man can shew, by what bands the light is fastned to the aire: so is it extreamly difficult to shew how the soule is fastened to the body.

This similitude, we see, doth in many things fit this case, but yet not fully. For the light is not the essentiall forme of the aire: onely this comparison doth in many things sati [...]fie the question, in that it shewes, that the soule is in the body by penetration, or immeation, as they call it: it pierceth thorow the whole body. Onely we must take heed of two things;

First, that wee imagine not the soule to be in the body, as in a place, or as contained of it: For the soule cannot bee circumscribed by the measure of a place: wee may not imagine, that the soule is just as bigge as the body, and no bigger. For though it bee true, that the soule is in the body, and the whole soule too, yet it is not contained there, as bodies be contained in their places: for rather the soule sustaineth the body.

Secondly, God is said to be in us: and so is the soule, but not alike. For God is in us by his vertue, and grace and operation, but not as our former: whereas the soule is the forme of the body, and both make one man.

Quest. But some one will say, Can it not be shewed by what band the soule is tied to the body?

Answ. Some Divines and Philosophers undertake to determine that, and say, that God hath created in the body of a man a certaine humour, which is fitted for this union; and so they say, the soule is united to the body by the vitall spirits, which are of nature mixt, partly corporeall and partly spirituall: For as those vitall spirits doe consist for the matter of them, of the radicall heat and moisture in man, so they are corporeall; and as they have an unexpressable nimblenesse in working, or sparkling in the body; so they draw neere to [Page] the nature of the soule; and by these vitall spirits thus enlived, are the soule and body joyned together.

Quest. There yet remaineth another question, and that is, Where the soule resides in the body? in what place is it centred?

Answ. The most say, that the whole soule is in the whole body, and the whole soule in every part of the body.

Others say, it is a vaine question, seeing the soule is not in the body as in a place. For it cannot be measured by length, breadth, or depth, but it is in the body as the essentiall forme is in the matter; which cannot be locally.

Others say, that the soule is seated in one principall place of the body, as the chiefe palace and seat of residence, and is in all other parts by diffusion of vertues, through the instruments thereunto fitted and placed of purpose by God in the framing of the body: and thus the soule reasons in the head, wills and affects in the heart, sees in the eyes, &c. The chiefest mansion of the soule seemes to be in the heart, because it is the last that dies in us.

Hitherto of the union of the soule with the body: The faculties of the soule follow.

There are three faculties, or powers of the soule, by which it workes: or there are three things which the soule effects, viz.

The faculties of the soule.

1 Vegetation:

2 Sense:

3 Reason.

And thus the soule may be considered, either as it workes upon, or by the body onely, or as it workes in and by it selfe chiefly. Upon the body, and by certaine instruments in the body, it workes vegetation and sense; and by it selfe, without the necessity of using the body, it workes reason.

1 Vegetation. The first power then is vegetation, by which the soule workes foure things distinctly upon the body.

1 Life:

2 Nourishment:

3 Growth:

4 Procreation.

The first thing then by the vegetative power of the soule, wrought upon the body, is life; which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body, through the conjunction of the soule with the body, and the continuation of that hea [...], untill the time appointed of God for the dissolution of it. So that life is two waies to bee considered: first, either in the breeding of it: secondly, or in the continuance of it. The breeding of it is in the very first moment of the union of the forme with the matter, and by that instrument of the vitall, or radicall heat. The continuance of it, is nothing else but the preservation of the motion and duration of the working of these vitall spirits.

The second thing wrought upon the body by the vegetative power of the soule, is nourishment: and this power of nourishing is a faculty, by which food taken into the body by the force of naturall heat, is turned into the substance of the body, for the repairing of that which is consumed in the body. And this is a worke to bee admired: For the soule by the use of naturall heat is faine to subdue the nature of the food received, and having melted it, as it were in a furnace, it casts out what is contrary to the body, and extracts for the use of the body, so much as is now made like unto it.

The third thing, which the soule workes upon the body by the vegetative power, is growth. And this it doth, by imploying that part of the food which is now made like to the body, unto the extension of the body, unto the dimensions thereof, even to the increase of bignesse and force, which increase for [Page] the convenient actions of the body: and this worke is done upon the body, but unto a certaine time of mans age, or till about thirty yeares; and then, because nature tends not into infinitenesse, she gives over this worke.

Lastly, procreation is the fourth worke of the vegetative faculty of the soule, by which it raiseth up seed in the body, and formeth in it a meere substance like unto the body, from whence it comes unto the perpetuall preservation of the sort of the creature. And this is an admirable power. For hereby living creatures do approach unto eternity, and are made, as it were, immortall. For though the body die, yet by procreation it is, as it were, kept alive, and so the kind of creature is perpetuated: for the other two workes of nourishment and growth, onely serve for that body in individuo; but this power of procreating reserves the sort or species from ceasing to be.

Thus of Vegetation: Sense followes.

The second thing the Soule workes either upon or by the body, is Sense;2 Sense. and by this faculty, a man, in his body, is enabled to discerne things without himselfe, and accordingly to desire and move to them, which the former faculties did not reach unto. Now as the soule workes sense upon, or by the body, it must be considered two wayes: First, as it workes either apprehension: secondly, or motion.

The apprehendnig senses wrought upon the body by the Soule, are of two sorts: first, either outward; secondly, or inward.

Outwardly the soule workes upon the body five senses,1 Outward. or five wayes of apprehending things by sense.

The body of a man is enabled by the soule, to discerne of things without it selfe by outward helpes five wayes:

viz. By 1 Seeing.

viz. By 2 Hearing.

viz. By 3 Smelling.

viz. By 4 Tasting.

viz. By 5 Feeling.

And these waies of discerning, are not to be contemned: For admirably ought it to bee conceived of Gods wisedome in and towards man, even in these.

For, first by the sight, through the benefit of light, which God hath caused to shine upon his whole creation, man may see what God hath wrought: whereas else, if the light be taken out of the aire, or sight from man, the workes of God are buried, as it were, in the darke; yea, the body of a man is, as it were, but a dungeon without sight; and what the Sunne and Moone are in heaven, that are the eyes in man, shining in his head, as these Starres in the firmament. The fight is a chiefe helpe for all the great imployments of life in all callings: The eyes are as watchmen set on high in their watch-Tower, to discover the comming of enemies. The eyes are also as the true windowes of the soule, by which the Species or formes of things are taken into the soule: For, God hath caused all substance in the World, to cast out beames, as it were, which have the pictures of the things themselves carried about; and these comming to the sight, are by it (above all other senses) taken in, and delivered to the Soules within, the eyes being a looking glasse that resemble the things seene. And this noble sense may put us in minde of Gods knowledge, if wee marke the degrees of seeing. The eye of man discernes at once, a great share or quantity of things together: The minde of man will take-in a farre greater quantity and number, and yet is finite, for it cannot reach to all things that God hath made at once. Now Gods understanding is infinite, and beholds all at once.

For the second, the sense of hearing is worthy to be thought on, if wee [Page] consider either the benefits come by it, or the manner how it is performed; for by hearing is let into the soule and body, not onely sounds of delight or wonder, but also sounds of necessity, both for naturall life, by letting in speech and discourse, and for eternall life, by letting in the Word of God. First, the manner of hearing is admirable: Sound is the breaking of the aire, stirred up by the dashing or collision of sollid bodies, and is spread in the aire, as a stone cast into the water makes and drawes from it circles. Thus▪ the sound being brought to the eare, the hollow turnings in the eare gather and hold the sounds, as it were canes: The sound at length rusheth upon a little bone or gristle like a hammer, which moved smites upon another bone like an Anvill, by which stroake the spirits in the hearing move, and are stirred up: and so they take in the sound, and carry it to the braine, the feat of inward senses.

These two are the most noble outward senses; yet there is great use of the other three:

Thirdly, for by tasting we discerne of meates profitable or hurtfull for the body.

Fourthly, by smelling we receive in those delightfull savours God hath caused to arise from divers of his creatures, and to avoid things by savour noysome to the body.

Fifthly, and touching, though it be the most stupid sense, yet is it of great use for the safety of the body. All these senses are as a guard for the body, and as Intelligencers for the Soule.

2 Inward senses. Thus of the outward senses. The soule worketh likewise inward senses upon and by the body; and the generall use of these inward senses, is to receive and lay up, what is brought unto them by the outward senses; for the outward senses are like servants, that trade abroad and get together the images of divers things, which they carry with them home to the inward senses. Now there are three inward senses.

1 The common Sense.

2 The Phantasie.

3 The Memory.

And these are lodged in three severall roomes or little cells in the braine.

First, the common sense lieth in the former part of the head, and containes all that store, by which all the outward senses are furnished: For spirits fetch the vigour of each sense from this the common sense. As the lines that goe to the circumference, meet all in the Center: so doe all the outward senses meet in the common sense. And hither likewise are all the formes of things taken by the outward senses brought, and distinguished.

Secondly, the phantasie is lodged in the middle part of the braine, where, as in a shop, it takes in the Images of things brought to the common sense, and there formes them more exactly, and oftentimes makes new after an admirable manner, by thinking; and then, after it hath separated what it likes not, it delivers the rest over to the memory, which is lodged in the hinder part of the braine, which is as it were the treasurie to keepe what the Phantasie as a 3 Judge hath sentenced to her keeping, the common sense being but as the doore-keeper unto the Phantasie. And these three senses differ in the ability to receive, and keepe the impression of the images of things brought to them: For the common sense is seated in the more soft part of the braine, and so not able to keepe them long: as waxe over-soft doth not long keepe the impression of the seale. The pantasie is placed in a harder part of the braine, and therefore keepes the impression longer: But the memory is placed in the hardest part of all, and behind in the head, further off from the concourse and trouble of the outward senses, and by reason of the stifnesse of the braine, it keepes the impression longest. Now that naturall heat with the animall spirits, [Page] is like a fire to keepe the braine soft in the degrees thereof, that it may receive the impression, as hot water the waxe fit to be marked.

Thus of the senses. But before I passe from them, it is profitable to note certaine things which befall the senses for the good of the body, and soule; and that is the binding and loosing of the senses. For God hath so tempered the state of the senses in man, that they should neither alwaies rest, nor alwaies worke. Hence, from their resting comes sleepe, and from their working comes waking, or watching. We make, when the senses are loose; & sleep, when the soule binds them up: both are thus wrought; when the vegetative power wants helpe for concoction of the meate, the naturall heate is sent from the senses to dispatch that worke, and then we sleepe; and when that is done, the heat returnes to the senses, and tickles them, and so they awake.

But it is to be observed, that though in sleepe the common sense, and so the outward senses are all bound, yet the phantasie and memory doe not cease, but being now freed from the attendance upon the intelligences of them, or the outward senses, as if they were at more liberty, they are exercised more freely, and often fall to new forming, and compounding of the images brought in before by the common sense, and so erect a new frame of things, which are vented and expressed by dreaming. In which a secret and admirable working of God by the soule may appeare, if wee consider the strange things are fashioned in our imagination in our sleepe: yea, the reasonable soule in sleepe comes into this shop of the phantasie, and there doth strange workes, which, as I said, are vented in our dreames; in which we finde as effectuall use of reason, as we had waking.

Thus of the soule, as it worketh apprehension. Now followeth it to consider, how the soule workes motion upon the body.

It is out of all doubt, that motion in the body is from the soule. For of it selfe it is but a dead lump, as it shewes it selfe to be, when the soule is gone out of it.

Now the soule gives unto the body a threefold motion.

First, the vitall motion.

Secondly, the motion of appetite.

Thirdly, the motion from place to place.

The vitall motion given to the body by the soule, is wrought two wayes, both by the pulse and by breathing; both of absolute necessity to preserve life in the body.

The motion of pulse is begunne at the heart, which is made continually to beat by the soule; which beating of the heart begets those sparkles, which wee call vitall spirits, arising out of the finest of the blood, which spirits are carried by the pulse thorow the arteries, and they shine in the whole body, according as their passages are more or lesse open.

Breathing is another strange motion of the soule in the body, by which both aire is fetcht in continually for the cooling of naturall heat in the heart, and other members, and the spirits refreshed, and also the grosse and more smoakie spirits are exhaled out of the breast.

Thus of the vitall motion.

The motion of appetite is a contrary commanding motion in the creature, by which hee is inclined to take to him such things from without, as hee conceives good and needfull for him, and so likewise to avoid things hurtfull, and so the soule begets divers appetites and desires: as, the desire after food, which we call hunger and thirst; and the desire after procreation, and the appetites, we call affections or passions, so farre forth as they are seated upon the body, and exercised by instruments in the body; such as, in generall, breed sorrow, or pleasure, or passivenesse in us; such as are joy, griefe, anger, and the rest, &c.

[Page]It were too difficult and too tedious for popular reaching, to shew in particular, and distinctly, how the soule admirably worketh about each of these.

The motion from place to place is the last: and this is a strong worke of the soule, driving on the body to the motion of the whole, or of some part of the body. The body cannot remove it selfe, but it is of the soule that it is stirred up and downe: for when the soule is gone, it can move no longer. And in vain were appetites or desires given to the creatures, if this motion from place to place were not given, because without it, it could never compasse things desired.

Hitherto of the working of the soule upon the body, and those strange things it doth in the body, by the faculties of vegetation and sense. It is true, that those things are done by the soules of brute creatures: but, as their soules differ exceedingly from the glory and excellency of the soules of men, so are the effects upon their bodies but certaine glimpses of those things which are done exactly by the soules of men; I meane, in respect of the inward senses of phantasie and memory: there is in beasts but onely a darke shadow of them, in comparison of what is in men.

Of the facultie of reason in the soule, & wherein it excels. But for the third faculty of the soule, which is reason; therein men excell all creatures in this visible world: and it is profitable for us to know what God hath done for us in our soules, generally considered above all other creatures. And so man excells in respect of his reasonable soule:

1 In that he can conceive of things by the light of understanding, as well as by sense. This light is admirable, whether we conceive of it as proceeding from God, who shines upon the soule as the Sunne doth upon the body: or whether wee beleeve it to be a light conferred upon the understanding; by which from within, it discernes things.

2 In that it can conceive of things that never were in the senses; as things absent, that never were seene: yea things altogether immateriall; as Angels, and vertues, and vices.

3 In that it can conceive of the nature of God, and discerne God from his workes.

4 In that it can conceive of things by a discerning reflexion; as it can conceive of it selfe, and understand that it doth understand.

5 In that it can distinguish betweene good and evill, truth and falshood; I say, of the morall goodnesse of things: whereas the phantasie can judge onely of so much of the naturall goodnesse of things, as they shew to the outward senses.

6 In the largenes of the extent of our understanding. For the understanding can, in a small moment of time, go almost over the whole world, and view it all, as it were at once; whereas the senses are forced in within a narrow compasse.

7 In that it can invent things that never were in beeing: and thus wee see daily, what strange things, for number and skill, are invented for the use of the life of man, by art and skill of mans understanding, in every calling of men.

8 In that the reasonable soule governes, and appoints, and crosseth, and fetters, and alters, and rectifies the other faculties of vegetation and sense; and in respect thereof can turne, and tame, and rule, and order all sorts of other creatures.

9 In that, by begetting with strange variety, it can make knowne what images are within, whether begotten by the senses, or by the minde it selfe.

10 In that it is the faculty by which onely true blessednesse is apprehended and attained.

11 In that mans understanding is made after a sort, all things. For the understanding becomes the things understood, in that it doth conceive a true and evident image of the thing to be understood: so that, as man is the Image [Page] of God, so hath hee in him the images of all things, printed as it were in his understanding. This is a most dreadfull dignity in the soules of men; yea, herein he resembles God in the creation of the world: for mans reasonable soule doth, as it were, forme worlds of things in it selfe. If any object, that the sensitive soule hath the images of things in it: I answer two things. First, that the sense can receive only the images of a few things, that is, onely of such things as have colour, found, taste, smell, or touchable qualities: but the minde can beget the images of all things. Secondly, that those images in the senses, are dull, and darke, and confused, in comparison of the likenesse of things in the minde.

12 In that he hath a will, in chosing or refusing things good or evill, that cannot bee compelled. The liberty of the will is inseparable to it, in what it chooseth or refuseth: for, it implies a contradiction, that the will should bee constrained.

13 In that it hath in it that divine thing which we call conscience, which is given to the soule as a guardian, as it were, to tend it, from God; the effects whereof are admirable in us: for it testifies to our actions, it accuseth or excuseth, it comforts when we have well done above all outward comforts, and it terrifieth and scourgeth the soule with unexpressible afflictions many times for sinne: it is a Judge, witnesse, and executioner many times in us.

Now, if the soule bee thus admirable in any estate (for all these things are true of the reasonable soule, even in the estate of corruption) then how excellent was the estate of man in respect of his soule, before the Fall? and how doth it excell in the godly, who have their soules enlightned with the light of faith, and garnished with saving graces? but especially how shall it exceed in glory when it shall be presented before God in the Kingdome of heaven?

So that, as the whole man, made in Gods image, is (as it were) the visible God in this great world: so the soule is as it were a little god in the l [...]sser world, which is the body of man.

And thus much of the faculties of the soule.

Now the end of all this followes. The Lord made the soule,The end why the soule was made. and endowed it with so excellent a being and so admirable faculties, that so the Lord might in this visible world have a creature, that would know him and serve him rightly. The creatures without sense are Gods workmanship, but discerne nothing of God, or themselves, or other things. The creatures with sense discerne other things by sense, but know nothing of God. Now God made man, as the abridgement of all he had made, and gave him his soule, of purpose that hee might discerne God aright, and serve, and worship, and praise him.

Use 1. The consideration of the excellencie of the soule, and of the end why it was created, should stirre us up to make conscience of the service, and knowledge of God: it is as if we had never beene, if wee answer not this end: Wee should be fired to the observation and praise of God, and of his love to man.

And withall it should make us wonderfull carefull of our soules, since wee see they are such excellent creatures: Our soule is more worth than all this visible world besides.

Especially it should fire us to a care of things that concerne the blessed immortality of our soules: we should be forced to all possible care of all such things▪ as might be provision for the eternall well-being of our soules.

And in particular the excellencie of the soule should disswade us from fleshly lusts, and all inward impuritie, by which the soule is defiled or wounded.

Hitherto of the description of the soule. The warre against the soule is now to bee considered of: Concerning which I propound these things to bee handled:

First, who are the combatants.

[Page]Secondly, by what wayes and meanes the soule is assaulted and opposed.

Thirdly, why God would suffer the soule to be thus assaulted.

Fourthly, what reason Christians have to be carefull of themselves, and provide against this warre.

Fifthly, by what meanes we must resist and defend the soule.

Sixthly, what hope there is of victory.

Seventhly, how many waies we may obtaine victory.

Eighthly, by what signes we may know that we are not overcome.

And then the use of the whole.

Foure kinds of warre against the Soule. For the first, there are foure kindes of warre, waged against the soule, as it is encountered by foure sorts of adversaries. For both God, and the world, and the divell, and the flesh, warre against the soule of man: briefly of the three first.

God warres against the soule, either in earnest and in deed, or in shew and appearance, and not as an adversary in deed. In earnest God fights against the soule, by the threatnings and rebukes of his Word, when he smites and beates men downe by the word of his mouth, Esay 11. and also by torments of conscience powred out upon the wicked men; and so he fought against Cain and Iudas. Sometimes, God is but a purative adversarie, and doth but seeme to fight against them; and so he warreth against his owne servants: either by outward crosses, or by desertion, or by feare and terrour; and thus he fought against Iob. And in this case, God is like a Captaine training his souldiers, or like a Fencer teaching his scholar to fight.

The world warres against the soule two waies; by the inticements of profits, pleasures, honours, evill coun [...]ell, or example: and by persecution either of the tongue or hand.

The divell warres against the soule by evill doctrine, or temptations, or illusions. But none of these three are principally intended here: it is the flesh that maketh warre against the soule, that is here meant.

By the flesh is meant the corruption that is in the nature of man, called the old man, and the Law of the members. By the soule is here meant the spirit, or regenerate man, the new man, the grace of Christ in the soule. Thus of the first point, who are the combatants: the flesh is the assaylant; the spirit the defendant.

For the second point: the flesh incounters and warres against the soule divers waies, and by strange kindes of fights: as,

The flesh wars against the soule five waies. 1 By mists of ignorance: it casts mists before the eies of the soule, that it might be blinded; for there is a manifest combate betweene the naturall understanding, and the regenerate minde: carnall reason and saving knowledge often fights it out within a man.

2 by doubtings and distractions: and so the flesh casts ou [...] such questions as these, as so many darts into the soule; Whether there bee a God, or the Scripture bee the Word of God? Whether Christ bee the Sonne of God, and our Mediator? Whether it be the true Church we are in; or whether our sinnes be forgiven, or we be in the state of grace? Whether there shall be any resurrection, or heaven, or hell, or immortall beeing of the soule? Against all these the soule is driven to make often defences, and drives them out with hard conflicts.

3 By rebellious deniall of obedience to the law of the mind, exalting it selfe against the obedience enjoyned by Christ to the soule, Rom. 7. 2 Cor. 10. and [...]asting out resolutions of deniall, and thoughts that say they ought not, or will not obey.

4 By hindring the worke of the soule that overcomes the former resolutions, and will obey: and that it doth by making evill present when she should [Page] do good; or by hindring and dulling of the affections of the heart, or by casting-in of other projects, of purpose to breed distractions in the time of doing good duties, Rom. 7.

5. By lusting, that is, by bringing-in of contrary desires, evill concupiscences, longings after forbidden things: and in these lusts usually the flesh combines with the outward adversaries of the soule, the world and the divell; and kindles the fire of those inordinate desires, by dalliance with the world, or the divels temptations. And thus of the second point.

The third thing is a question; Why God should suffer the soule to be thus annoyed by the flesh; saying, He could have made man again in Christ, as he made Adam in Paradise, and so have utterly abolished the flesh?Why God doth suffer this war. For answer hereunto, three things may be said: First, that we are bound with all thankfulness to praise God for that grace he hath given us in Christ, though it bee not full perfect; and so ought not to reason with God, why he gave us not more grace; and the rather, because wee look for a time, when wee shall bee more happy in that respect, than ever Adam was: and besides, though grace given us bee imperfect in respect of degree, and so lesse than Adam's was; yet it is perfect in respect of continuance, and so it is better than Adam's. Thirdly, there may be divers reasons assigned, why God did suffer the flesh to remain in us after calling, for a time, that is, while wee warre in this world. For,

1. It shewes the greatnes of God's power, that can keep us, notwithstanding such continuall danger we are in.

2. By this conflict divers graces of the Spirit are raised up and exercised, which else were of little use; as godly sorrow, poverty of spirit, desire of death: and faith also hath much imployment about this combate.

3. By this combate all the graces of God's Spirit are proved to be right, and not counterfeit in the true Christians: for no man can constantly beare armes against the flesh, but hee is a new creature. This combate then serves for the triall of the gifts and graces of Christians.

4. By this combate wee are cured of the horrible disease of self-love & pride in our selves, and made more to love God, and trust in him; as knowing that we deserve no favour at his hand, nor can be strong in our owne might.

5. It is equall we should war before we triumph; that wee should fight in the battels on earth, before we raign in heaven.

Lastly, it makes heaven & grace more precious in our sight, and breeds in us a desire to be dissolved, and so warns from the love of this present evill world.

In the fourth place we must consider, by what means the soule may preserve it self against the treacheries and assaults of the flesh: and so the means is to be used either before the conflict, or in the conflict, or after the conflict.

Before the conflict, if wee would take a sound course to bee preserved against the danger of the flesh, we must look to these things:

1 We must stand upon our guard, and keep a daily watch over our hearts and waies, and not be retchlesse to despise our own waies, or never take notice of our hearts: he lives dangerously, that lives securely: we must take a diligent view of our owne naturall dispositions, to bee able to discerne distinctly, what it is the flesh usually is prone to, or imployed in.

2. We must bee sure to commit our selves to God, and by faith lay hold upon Jesus Christ, and settle our selves in our assurance: for that cuts off many of the maine advantages of the flesh, especially it quencheth all those hellish darts that arise from doubtings and despaire; which is to discerne the flesh.

3. Wee must quicken in us our hope of a better life: for that will shew us so much glory to bee had in the service of Christ, as all the motions of the flesh will seeme vaine in comparison: wee are never allured by the lusts of the flesh, but when wee have forgotten heaven, or are destitute of the lively hope of it.

[Page]4. We must bee sober in the use of outward things, 1. Pet. 1.13. and remove from the flesh those things wee observe the flesh to bee apt to dally withall: if the flesh could be divorced from the world, there were little or no danger.

5. We must with all readinesse, upon all occasions, entertaine all good motions any way cast into us by Gods Spirit: for as those are set up and nourished, the flesh is subdued and kept under.

6. We must daily commit our selves and our soules to God by prayer, and beseech him to keepe us, and accordingly to begge strength to avoid those evils, which by nature wee find our selves most prone to, 2. Tim. 1.12.

Now if the flesh, notwithstanding, doe on the sudden (either provoked by the world, or entised by the devill) make assault and lust after evill things; then in the conflict, our armour must be,

1. Contrary lustings, Gal. 1.17. The Spirit must lust against the flesh, by raising up holy desires, and loathing of those base affections of the flesh.

2. Prayer: we must crucifie them, drag them before the Crosse of Christ, and there accuse them, shame them, judge them, condemne them, and begge vertue from the death of Christ to kill them.

3. The Word of God. For as Christ beat away the devill, by alledging what was written: so should wee get store of places of Scripture, which wee might alledge to our owne hearts when wee are entised to any sinne: and so the promises of the Gospel would bee as shooes to our feete; that neither thorny care prick, nor vaine pleasures defile us: and so those promises are, because they both shew us greater things then fleshly pleasures can bee, and withall shew us such treasure in Christ, as may free us from living in care.

Two rules are of excellent use for this purpose.

1. To silence the flesh: When it assaults, not to suffer it to plead much, but presently resist it.

2. To looke to the beginnings of any corruption: not to dallie with it, and give it way upon pretence of safety: for it may strangely provoke, and beyond expectation, if it bee not looked to at first.

After the conflict, wee must remember two things.

1. To give thanks to God for the help of his presence, as accounting it a singular favour to be protected against so vile an enemy.

2. To take heed of our security; so to consider of present deliverance, as to for more conflicts.

In the frft place it is profitable, considering what reasons Christians have to be carefull of themselves, and attend their soules in respect of the flesh. For,

1. This combate is a daily combate: the warre is never at an end: it is an adversary that never takes so much as a day of truce.

2. There is no safety or help by running away: for thy adversary is seated within thee, and thou canst not runne from thy selfe.

3. The flesh hath might and continuall aid from the divell and the world; which, almost with infinite variety of occasions, ministers obstinacy to the flesh.

4. For want of care many worthy Champions have beene for the time foiled shamefully; as were Noah, Lot, David, Peter, and others.

5. No Christian can avoyd it, but hath this combate within him, Gal. 5.17.

And as these or the like reasons may breed care and watchfulnesse; so hath the true Christian no cause of despaire, but rather many arguments of hope of good successe, and daily victories and triumphs over the flesh, if he be watchfull. For,

1. God hath provided him of armour against those kindes of assaults: and it is mighty to preserve and subdue, 2. Cor. 10.3, 4.

2. Christ in his power doth rest in us, for this end, to assist us in the combate, as we cry for help, 2. Cor. 12.10.

3. We fight against an adversary hath beene often foiled by all sorts of Godly [Page] Christians, and by our selves in divers particular combates; yea, against an adversary that hath received a deadly wound that cannot bee cured: for so the flesh (the first day of our conversion) was mortified. All that are Christs have mortified the flesh with the Insts thereof.

4. Wee have assurance of victory if wee resist, Rom. 8.38.

5. An incorruptible Crown is laid up for all that overcome, 2. Tim. 4.7, 8. Re. 2.

Now, for the seventh point: wee obtaine victory against the flesh divers waies; as,

1. In our justification, when wee by faith obtaine the pardon of our sinnes committed, and a righteousnesse able to cover us,How many waies wee get victory over our lusts. notwithstanding all the spite the flesh doth us. This is our victory in Christ, Rom. 7.

2. In our sanctification: and so wee get victory,

1. When we conquer some sins wholly, so that we never commit them again.

2. When we turne, and subdue the power of the sins that remain; so as they cannot reigne, though they rebell.

3. We shall have our finall and full victory in our glorification in the day of Christ, when the flesh shall be utterly abolished for ever.

Now for the eighth point: wee may knowe that wee are not at any time overcomne, by these signes, if we finde them in us.

1. If wee judge our selves for all knowne sinnes; so as there be no sin arising from the flesh, but wee condemn it,Signes to know whether we be overcomne of our lusts. and keep our selves as men condemned in the flesh, being grieved at the rebellion of the flesh in us, Rom. 7.1. Pet. 4.7.

2. If we hold fast our assurance of faith: we are safe so long as we keep the faith, 2. Tim. 4.7.

3. If wee goe on in our Christian way or course, and doe not give over the practice of knowne duties against the light of our consciences: if we finish our course, 2. Tim. 4.7.

Use. The use of all should be,

First, for information; and so two waies: for,

1. It shewes the miseries of such persons as never feel this combate, that have all quiet in them: it is a signe the flesh and the divell rule all, and there is no sanctified Spirit to resist.

2. It shewes the folly of some godly persons, that are troubled as if their states were not right, because they finde such a combat in themselves: whereas they should rather conclude the contrary, that therefore there is some workmanship 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,

[Page]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 'tis 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 Translatours [...] 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 [Page] 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,Six things to be looked to, to expresse a faire conversation. 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 subti [...] Esau. This ought much to bee sought after by Christians, that men may see their hearts by their words, 2. Cor. 1.12.

The sixt is profitablenes: rendred in the end of this verse, good works. They lead a faire conversation, that doe good, and are helpfull to others, and ready to shew any kindnes or mercy to any that live neere them, or have occasion to use them. This is an admirable prayse.

The use should be, therefore, to teach us to study how to adorne our conversation with such integrity and vertuous behaviour,Use. as may winne prayse and reputation to our profession; especially we should at least shunne all those hatefull evils, which by experience we finde to bee grievous and loathsome, and are to be accounted as blemishes in our conversings; being things as are in a speciall manner loathsome, and provoke ill opinion in others, as being against honesty and that faire conversation should bee found in us: as,

First, the sins of uncleannesse, and whoredome, and fornication, and lasciviousnesse, and filthy speaking, Rom. 13.13. Eph. 5.3.4.

Secondly, the sins of drunkennes and riotousnes, Rom. 13.13. 1. Pet. 4.3.

Thirdly, the sinnes of passion, malice, wrath, bitternesse, clamour, and evill speaking, Eph. 4.31.

Fourthly, sinnes of deceit, lying, dissimulation, and hypocrisie.

Fiftly, pride, statelinesse, desire of vaine glory, Gal. 5.26.

Sixtly, backbiting, cōplaining, censuring, judging, Mat. 7.1. Iam. 4. Gal. 5.13.

Seventhly, idlenesse and slothfulnesse, 1. Thes. 4, 11.12.

Eighthly, to bee a busie-body in other mens matters, prying, and inquiring, and meddling with things that belong not to them, 1. Thes. 4.11.12. 1. Pet. 4. To which, adde pratling and talkativenesse, 1. Tim. 5.13.

[Page]Ninthly, such courses as have appearance of evill in them: such are, the use of vain apparell, and wilfull resorting to persons and places that are of evill report.

Thus of the matter to which he exhorts. The reasons follow, why they should bee carefull of an honest and faire behaviour; and first, because they live among the Gentiles.

Among the Gentiles.]

Those Gentiles were such as lived in their naturall idolatry, the nations that had not received the Christian faith.

Those that think this Epistle was written onely to the provinciall Jews, alledge the words of this verse to prove it: for, say they, it was written to such as lived among the Gentiles, and were no Gentiles; and they only were the Jewes.

But this reason is of no force: for those Gentiles, that were converted to the Christian faith, became Christians, and so were no more Gentiles or Pagans. And so these words may bee understood of all sorts of Christians that lived among the unconverted Gentiles, whether they were in their naturall estate, either Jewes or Pagans.

In that the Christians lived among the Gentiles, and must, by their faire conversation, bee rightly ordered towards those Gentiles, divers things may be observed:

First, we may hence note, how hard a thing it is to recover men from a false religion, though their religion bee grossely absurd. In this place, whither the Gospell came, we see multitudes of men remained Gentiles still, and would not receive the Christian faith. And this is the more to be noted, if we either consider the reasons the Gentiles had to remain in their religion, or the manifest causes they had to moove them to imbrace the Christian Religion. For, for their owne religion, they might easily observe these things amongst many other: First, their palpable and sottish idolatry, in worshipping so many gods, and those so accounted to bee gods, being many of them apparently but senselesse creatures; as, the Sunne, Moon, and Starres; others of them but dead men, and others of them such, as of whom there was not the least colour or appearance of Divinity. Secondly, the most notorious wickednes of life, which did every where abound in all the nations that were Pagans, Rom. 1. Thirdly, that they followed a religion that gave them no hope of a better life after death, nor could describe any estate worth the desiring. Fourthly, there was no agreement among them what should be the chiefe good while they lived; but men were carried according to the sensuall desires of their owne hearts.

On the other side, for the Christian Religion, they saw that the doctrine of it was every where prooved by miracles; and that their owne Oracles, in every place where the Gospel came, were put to silence. Besides, they might observe, that the Christian Religion did teach the most absolute way for holinesse of life, and that the Christians did live the most unrebukeably of all others, yea did with gladnes dye in the defence of their religion: and further, the Christian Religion did shew them the glory of heaven, and discovered that certain estate of most blessed immortality.

Quest. But, may some one say, what might be the motives to the Gentiles, to make them continue so obstinate?

Ans. There were, chiefly, five things which caused this obstinacy in the Gentiles. The first was the tradition of their fathers & forefathers: thy would not forsake that religion, which for so many hundred yeers their Ancestors had professed, 1. Pet. 1.18. Secondly, the God of this world did mightily labour to blinde their eyes, that they might not understand the Gospell, 2. Cor. 4.4. Thirdly, they saw that the Christian Religion was persecuted in all [Page] places, both by reproaches and martyrdome. Fourthly, they would not receive the Christian Religion, because there were but few that professed it, and that their wise men and great men of the world, for the most part, did reject it, 1. Cor. 1. The last and chiefe reason was the love of their sins, which they saw they must forgoe if they embraced the Christian Religion. It was true also, that the wickednesse of some hypocrites that crept in among Christians, did make the way of God evill spoken of, and many Gentiles to blaspheme, Rom. 2. I might adde, that the doctrine of Christs Passion, was a scandall unto many Gentiles, who accounted it as a foolish thing, to beleeve him as a Saviour, that could not save himselfe from so ignominious a death; being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sinnes.

It is profitable to consider of the obstinacy of these Gentiles, together with their motives: for, first we may see that they stood upon the same grounds in effect, upon which the Papists do rest at this day; for the Papists maine allegations are, the traditions of Fathers and Fore-fathers, together with the multitudes of people that follow their Religion; but especially the consideration of the wofull estate of for [...]orne men, should teach us with the more thankfulnesse to celebrate the prayse of Gods mercy to us, that did subdue our natures, and draw us out of blindnesse and wickednesse, into the true Religion, and into the kingdome of Jesus Christ. And Ministers should hence learne with patience to doe their worke, and not to be discouraged, though multitudes of people be not brought to the obedience of Christ. They must not look to 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 [Page] 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;In what cases it is lawfull to converse with wicked men. 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 [Page] 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; and not rest satisfied, till they can make all sorts of men discerne, that Religion hath made them even in those things to goe beyond them. And thus they should not suffer themselves to bee put downe by Papists or any carnall persons, in workes of mercy, or truth in their words and promises, or quietnes of disposition, or magnanimity, or the like; and the rather, because their praise is of God: whereas carnall men have onely the praise of men. And besides, the true Christian shall have a recompence of reward in heaven, Ephes. 6.8. whereas the Pharisee hath his reward onely in this life. And further, we should bee more carefull to winne praise to our God and the true Religion, than they are to get applause to themselves, or a strange god. And wee are in the light, they are in darknes: it were a shame they should do their worke better in the darke than we in the light, Rom. 13. Thus of the first reason. The second reason why they should be careful of their conversation, is, because the Gentiles are apt to speake evill of the Christians, as evill doers.

That where as they speake evill of you, as of evill doers.]

From hence three things may bee observed:

First, that it hath beene the lot of godly men to bee evill spoken of and traduced: as wee see the Christian Churches in the primitive times were exposed to the infamous reports of the Gentiles. Two things would be here explained: First, that it hath alwaies beene so: And then the causes of it. For the first, that it hath alwaies beene so, is cleare by instances of all times: before the Law, under the Law, and in the time of the Gospell.

1. Before the Law.

Ismael scoffes at Isaac [...] and Iosephs brethren scorne and revile him. Iob was accused as an Hypocrite by his owne friends, and scorned by the basest of the people, Iob. 30.1. So was it with Moses and the Israelites, Heb. 11.26.

2. Under the Law.

David was slandered by many, Psal. 31.12. The abjects tare his name, and ceased not, Psal. 35.15. the drunkards sang of him, Psal. 69.13. he was a reproach of men, a by-word, a proverb, &c. So in the Prophet Esays time, Esay 8.18. and 59.16. and 51.8.

Ieremy complains, that they consulted how to devise devices against him, and to smite him with the tongue.

3. Under the Gospell.

1. Look to the Author and finisher of our faith, Christ Jesus: he was charged with gluttonie, Mat. 11.18. blasphemy, Mat. 26.65. madnes, Ioh. 10.20. to bee a deceiver, Ioh. 7.22. and to have a divel, & work by the prince of divels.

2. The Apostles were made a spectacle to men and Angels, and accounted as the off-scowring of all things, 1. Cor. 4.9, 10, 13.

3. Yea it is foretold to be the case of all Christians, Mat. 5.12. Gal. 4.29.

The causes of those reproaches follow.

First, in wicked men: it is their naturall hatred of the truth and goodnes, 1. Ioh. 2. and 3.

Secondly, in the divell: it is his policy, hereby,

1. To keepe men from embracing a religion that is so traduced, Acts 28.

Causes why godly me [...] are evill spoken of.

2. To discourage and hinder the weake Christian, and to make him fearefull in the way of God.

3. To pull back certain men which were going towards the Kingdom of God.

[Page]Thirdly, in Gods will: hereby to trie the constancy of his servants [...] and to make them live more watchfully.

Fourthly, in Christians themselves: it is

Sometimes long of hypocrites that breake out into scandalous courses, and so make the way of God evill spoken of.

Sometimes it is the indiscretion and weaknesses of some Christians, which first set wicked men aworke.

But chiefly it is their goodnesse, because they will not run with the wicked into the same excesse of riot, 1 Pet. 4.5. Psal. 38.1. Ioh. 3.

Thus of the first doctrine.

Doct. 2. The second thing may be noted from hence, is, That to speake evill of the godly is a property of wicked men, of men not yet visited of God. Such as dishonour godly Christians, did never indevour to glorifie God himselfe, 1 Cor. 6.9.10. Psal. 15. Rom. 1.29, 30. and therefore their tongues that are given to reviling of the godly, are said to bee set on fire from hell, Iam. 3.

Doct. 3. The third thing is, That to speake evill of the good, is a vice that all wicked men are guilty of: as here hee supposeth it to bee the sinne of all the Gentiles, so of all men by nature, Rom. [...].12, 13.

It followeth that I should shew the uses may be made of the three doctrines together: but first a question may be asked; and that is,

Quest. Whether may not evill bee spoken of godly men at all, and in no case? I answer, Evill may not at all be spoken of them in these cases following:

First, in things that are hidden thou maist not judge them; as, thou maist not meddle with them for the thoughts and intents of their hearts,In what cases it is hurtfull to speake evill of godly men. 1 Cor. 4.5.

Secondly, in things doubtfull, of which there is no proofe: for in such cases all men must speake and judge the best.

Thirdly, in things indifferent they may not bee censured, either for their judgement, or practice, Rom. 14.

Fourthly, things secret, though evill, yet may not bee carried about or discovered: for hee that reveales a secret, goeth about as a slanderer.

Fiftly, they must not bee evill spoken of for meere frailties and infirmities: for love must cover a multitude of those evils; and their nakednesse herein must bee covered.

Sixthly, they must not be evill spoken of behind their backes for any evils, unlesse it bee when they are incorrigible, or may infect others; or otherwise, that their sinnes bee spoken of for some manifest glory of God: Backbiting is directly condemned.

Seventhly, not for any faults for which they have truely repented.

Eighthly, not in any case so as to judge them with a finall sentence: to pronounce absolutely of their estates, that they are hypocrites, or shall be damned.

Lastly, evill must never bee spoken of them for weldoing: no man may dare to call good evill.

Otherwise in things that are apparently evill, they may bee reproved by Magistrates, or Ministers, or Parents, or Masters: yea and by any that is able to admonish, so as their sinnes bee not spoken of with hatred or meere desire to disgrace them.

The uses of all this are for instruction: and so both to wicked men and godly men. And so it is needefull to bee attended, because all of us either doe reproach, or are reproached.

Wicked men should be warned, if it be possible, to repent of this sinne and forbeare it; and that for many reasons:

First, if they consider Gods commandement, which forbiddeth all excesses of this kind,Reasons against evill speaking. Psal. 33.13. Tit. 3.1.

Secondly, if they consider the causes of their evil speaking; which, as was shewed [Page] before, is the malice of their owne hearts against the truth, and the especiall working of the divell, who is the fire of hell, that sets their tongues aworke, Iam. 3.

Thirdly, if they consider that this is the divels speciall sinne, to bee an accuser of the brethren, and from thence hath his name in other languages: And wilt thou make a devill of thy selfe; or discover such a divellish property in this nature?

Fourthly, if they consider the effect of this sin of reproaching & slandering the godly, either to the godly, or to themselves.

First, to the godly: what mischiefe do they? Evill words are compared to swords and razors.

It is a kind of murther: it is as hatefull as if they did cut or pierce their bodies: and besides, to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders?

Secondly, to thy se [...]f: consider what thou bringst by speaking evil of the godly.

1. Though thou doe it never so secretly behind their backes, yet it is overheard, and will come out: how wouldest thou be ashamed, if hee of whom thou speakest stood behind thee when thou didst slander him? O man, consider, though the godly man never heare thee, yet God doth heare it, and all thou sayest, thou must beare thy shame for it.

2. Observe what interpretation God makes of it: he cals this sin blasphemy: for so the word is in the originall, Col. 3.8. to note thereby, that hee is vexed at this sinne of vilifying his people, as if it were the reproaching of himselfe.

3. Consider what a shame it will be to thee when God shall cleare the innocency of his servants: how wilt thou be confounded when they are justified?

4. Consider what hurt it doth thy self and others; it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and salvation: Evill words corrupt good manners. Thou losest so much even of naturall honesty, as thou admittest of evill in thy tongue.

5. Consider the punishment from the Lord. This is a sinne that God hath grievously threatned, as these places shew: Psal. 50.20. and 109.29. Esay. 51. 18. Psal. 31.18. Esay 41.11, 12.1. Pet. 4.4, 5.

And as it is evill to speak evill of those that are godly, as it appears by these reasons: so it is monstrous to be guilty of speaking evill in any of the cases following: as,

1. To speak evill of the absent, that cannot defend themselves.

In what cases in particular it is odious to speake evill.

2. To speak evill of such as God hath humbled and afflicted, and doe judge themselves for their sinnes.

3. To speak evill of such as have been friendly to us, and shewed their loving respect of us, and done us good.

4. To speak evill of our superiours; as godly Magistrates, & good Ministers.

5. To speak evill of such as are neerly linked unto us; as of our parents: and so it is monstrous uncomely, when wives speak evill of their husbands; and contrariwise.

6. To speak evill of any simply for godliness sake.

7. To speak evill of others, and yet be guilty of the same offences themselves.

8. And so it is monstrous, when men speak evill of such behinde their backs, to whom they speak fair before their faces: this hooding of hatred and cursing with lying lips is abominable.

So then this doctrine against evill-speaking doth in a speciall manner light upon such persons as are guilty of any of those waies of evil-speaking. And thus of the uses that concerne wicked men.

Secondly, godly men bee also instructed from hence. For, since this doctrine [Page] tells them, that it hath been the lot of godly men in all ages, to bee evill spoken of in all places where they live, they should thereby bee made carefull to order themselves aright, in bearing reproaches in a right manner; as resolved to prepare for the triall of this affliction, if they be not scourged with it: for as the divell, when he gave over to tempt Christ, is said to cease but for a season; so if wicked men hold their tongues, we must not think they will be quiet alwaies: for till God turn their hearts, they are apt to speak evill.

Now, that a godly man may be rightly ordered in respect of reproaches, hee must look to three things.

Helpes against reproaches to [...]eare them. First, he must be sure he be free from this evill himselfe, that hee help not the wicked against the righteous, and by his owne intemperance raise evill fames, by reason of which Religion is evill-spoken of: for railing, cursing, slandering, censuring, and the like, will make the very godly look like wicked ones, yea like the divell himselfe. Shall it be accounted a Paganish offence, and shall a godly Christian bee guilty of it? Especially such Christians should be extremely abased for their evill natures, that raise evill reports of other Christians, in cases where wicked men themselves are silent.

Secondly, that he carry himselfe in a holy manner when he is reproached: and so he must remember two things.

1. That hee render not reviling for reviling; but if he find himselfe stirred, with David to go to God, and betake himself to praier, Psal. 109.4.1. Pet. 3.9.

2. That he strive to confute them by reall apologies: and so he doth, if hee endeavour to put them to silence by his good works, and a carefull course of conversation.

Thirdly, because the godliest men may have their passions, and may bee stirred up with such indignations (as appeares, Ier. 8.18, 21,) he must labour to sense his owne heart with store of arguments, that may make him patient & comfortable under this crosse: and thus it should comfort him to consider,

1. That no reproaches can make him vile in God's sight: how vile soever he seem to bee unto men, yet in God's eyes he is honourable, Esay 43.4.

2. That thou art but as an evill doer, not an evill doer. It is not miserable, To be as an evill doer: but it is miserable, To be an evill doer, 2. Cor. 6.8, 9.

3. This is not to resist unto bloud, Heb. 12.3. This is a farre lesse crosse than hath been laid upon many of the best servants of God: they have lost their lives in the defence of pure Religion.

4. That howsoever it go with thee in this life, yet in the Day of Jesus Christ thy innocencie shall bee cleared, and thy faith and sincerity shall bee found unto praise, and honour, and glorie: thou shalt have aboundant praise in that Day, 1. Pet. 1.7.

Thus of the use that concernes either wicked men, or godly men. There is yet a use that concerns all men: and that is, To take heed o [...] receiving evill reports against the godly: for seeing it is so usuall for ill-minded men to devise and divulge evill reports of them, all men should be wary, and take heed of receiving the evill speeches that are bruited or spoken of any in the businesse of godlinesse. The receiving of false reports is forbidden in Scripture, as well as the devising or divulging of them, Exod. 23.1. And it is made a signe of a wicked disposition, To give heed to false lips: and that man is himselfe a lyar, that harkneth to a naughty tongue, Pro. 17.4. And therefore God will plague in hell, not onely lyars, but such as love lies, Rev. 22.8. And a good man is said to have this property, that he will not receive an ill report against his neighbour, Psal. 15. And by receiving evill reports, a man becomes accessary to the slander, & guilty of it: for as it is true, that the receiver of evil-gotten goods is accessary to the theft; so is it in the case of slander, & somewhat worse: for there may be theeves, though there be no receivers; but there can be no slanderers, [Page] without some to receive the slander. Neither is there any great difference betweene the tale-bearer and the tale-hearer: for the tale-bearer hath the divell in his tongue, and the tale-hearer hath the divell in his eare.

Quest. But what should wee doe to avoid tale-bearers, or if wee do heare reproaches or slanders of other men?

Answ. As the North wind drives away the raine; so must thy angry countenance do the slaundering tongue: thou must not any way shew any liking of his discourse, but the contrary: yea, and further, thou must, as farre as thou art able, make an apologie for the godly man that is evill spoken of. And the tongue of a godly wise man should be in this sense healthfull, because it should be ready to heale that wound which the tale-bearer hath made in the name of his neighbour, Prov. 12.18. and 25.23.

Thus of the second reason.

The third and fourth reasons are contained in these last words, viz. That they may by your good workes which they shall behold, glorifie God in the day of visitation. The reasons are, because God may visit them: and if he do, they will glorifie God upon the remembrance of your good workes.

But here I purpose to handle the words as they lie in the order of reading them: and so I have foure things to consider of. First, of good workes; secondly, of the beholding of good workes; thirdly, of the glorifying of God; fourthly, of the day of visitation.

Good workes.]

Divers observations are implied here.

First, that Religion sets men to worke: there is labour in godlinesse. Hee must worke that will be truly godly or religious. God entertaines no servants, but he sets them to worke: they are called to labour all the daies of their life. Wee must worke out our salvation: without working wee cannot be saved, though our workes be not the cause of salvation. This point proves, that the Gospel is not a doctrine of liberty: religion doth call men to working, not to live as they lift, but as he lists that died for them, and requires their service.

And secondly, this doctrine shewes who is a true Christian. For as the Scripture is wont to describe a profane man, by saying, that he is a worker of iniquity: so doth it avouch, that hee is a godly man, that worketh truth and righteousnesse, Psal. 5. Prov. 14.23. Ioh. 3.21. Psal. 106.2. To be a worker of iniquity, imports three things: First, grosse knowne sin; secondly, a daily custome in the practice of it; and thirdly, an estimation of sinne as the means of our happie life. The wicked man lives by sin, as the labourer doth by his trade. So here, that man that will labour, and that constantly, about the workes of a holy life, making it his every daies care to do Gods will, and accounts it the happinesse of his life to doe good duties, that man is a godly man. It is not talking of Religion will serve the turne, nor the shewes of it, but hee must worke, and endure the labour of godlinesse, Iam. 1.25. Act. 10.36. And further, this should teach Christians often to remember their holy calling, and examine themselves what workes they have done, as such servants as desire to give a good account to their Master; and the rather, because no servants can have fairer worke: it is all good worke: and servants were so ingaged to their masters, nor did owe more service; and because never was there a master that gave better wages than God doth to his servants. And therefore let every Christian be daily carefull to looke to his worke, that when his Master cometh, he may find him so doing. Thus of the first point.

Doct. 2. Secondly, that workes do specially commend us to the good opinions of men: it is our workes must justifie us before men: by good workes wee must winne testimony to our sincere religion from men. Faith justifies us before God, and proveth us to be true Christians; as works do before men prove [Page] us to be so. And therefore wee should strive, by well doing, to win as much credit as we can to our Religion among men, Iam. 3.13.

Doct. 3. Thirdly, that the foundest way of confuting our Adversaries, is by our workes: we must make reall apologies: wee must put them to silence by well-doing. Now, in that he calls the good workes done by them, their good workes, I might note divers things.

1 The necessity of good workes: they must have workes of their owne: the good workes done by others availe not them, nor justifie them.

2 The goodnesse of God, that vouchsafeth to call those workes their works, when yet they were wrought by him, as having had their beginning from his grace and Spirit, Esa. 26.12.

3 It is true, that they onely can doe good workes; good workes are onely theirs: a wicked man cannot do good workes, because his person is hatefull to God, and his nature altogether impotent; and though he may doe some actions, which for the matter of them are good, yet he pollutes them with his sins, of which hee hath not repented; and cannot bring them forth compleate for matter, manner, and end, Tit. 1. ult. Mat. 6.

But it is the goodnes of workes which I specially intend to intreat of in this place. Good workes.]

The goodnesse of mens workes may be diversly considered; either according to the differences of workes good, from such as are not so, or according to the formes of good workes, or according to the time of doing workes, or according to the uses workes are put to.Wherein workes are good.

For the first. Some mens workes are neither good nor seeme to be so; as are the apparent sinnes of men. Some mens workes seeme good, but are not; as the almes, and prayer, and fasting of the Pharisees. Some mens workes are good, but seeme n [...]t so, at least in the eyes of some men: and so the religious duties of godly Christians seemed to be vain practices of Sectaries and innovators, Act. 28. and so Pauls zeale and knowledge seemed madnesse to Festus, Act. 26. Some workes seeme good, and are so: such are the open good workes of the godly in the judgement of godly men guided by charity.

For the second. If workes be tried by their forme, then those workes are good works which are done with correspondencie to the revealed will of God in his Word they must be commended in the Word, and done according to the directions of the Word; so that all workes done besides or above the Law of God, are sinfull and naught: and the doing of the workes of supererogation, or those workes they call Counsels, fall to the ground. And yet we confesse, there were some works good, which were not commanded in Scripture; as Phine [...] his worke in slaying the fornicators; and Maries work in annointing Christ unto the buriall (for so it is called a good worke, Mat. 26.10.) and Abrahams worke in sacrificing his son, and the like: these were good workes, and had no [...] warrant from Scripture, but were warranted by extraordinary calling thereto: and so they differ from the workes of superstitious persons, done without warrant ordinary or extraordinary.

For the third. The time of doing some works, adds much to the consideration of their goodnesse: as for instance; The charitable & religious workes done by men before their conversion are not to be reckoned good workes, because the person that doth them is not reconciled to God, and lives polluted in his sins. Likewise the works of our calling, done in the week-daies, are good works; but done on the Sabbath day, are evill workes. So workes done too late are not good; as their prayers that would not answer when God called them, Prov. 1.

For the fourth▪ If the uses of workes be respected, the outward workes of wicked men, that for the matter of them are required in the Word, may be said to be good workes, beca [...]e they are good for men unto whom they are done: [Page] as the almes of a Pharisee is a good worke, in that it is good for the reliefe of the poore, though it be not good in the sight of God; as failing of the right end, which is, Gods glory. Thus of the acceptation of the termes. The good works here mentioned, are such as are good in Gods sight, as being done in obedience to Gods will, and by persons that are godly.

Now concerning those good workes, I propound divers things profitable to be considered of.

First, the rules of good workes, which do tell us what must be had, before a worke can be a good worke.

Secondly, the kindes of good workes, or what workes wee may account in the nature of good workes; how many sorts of good workes there are.

Thirdly, I would answer a question or two, needfull to be considered of, about good workes; and in the last place, the uses of all.

For the first of those. There are many rules to be observed, before we can do workes that God will account good. And those rules are absolutely necessary, and they are these:

First, the person must bee reconciled unto God in Jesus Christ,Rules to be observed in doing good workes. or else all hee doth will be abominable in Gods sight. Hee must be turned in Jesus Christ, Eph. 2.10. He must be pure, or else his worke is not right but polluted, Tit. 1. ult. Prov. 21.8. The people that do good workes, must be purified unto God, being redeemed by Jesus Christ, & so made a peculiar people, Tit. 2.14. He must be purged, and sanctified, and so prepared to good works, 2 Tim. 2.21.

Secondly, his workes must be warranted and required and prescribed in the Word of God: he must walke by rule: his patterne must be found in the Scripture, Gal. 6.14. he must come to the light of the Word, that his workes may be manifest that they are wrought in God, Ioh. 3.21. The Scripture is given by inspiration of God to this end, that the man of God might be perfectly directed unto every worke that is good, 1 Tim. 3.16, 17.

Thirdly, he must propound a right end in doing his workes: or else though the matter be good, yet the worke is polluted, as was shewed before in the instance of the almes of the Pharisees: and this right end is not the praise of men onely, or to merit thereby, but the glory of God chiefly, in the discharge of our obedience to God, and the edification of our neighbour.

Fourthly, the workes must be done in the name of Jesus Christ. Wee must relie upon the merits and intercession of Christ Jesus, as that which can cause our workes to be pleasing to God, Col. 3.17. Whatsoever it is we do in word or in deed, all must be done in the name of Christ, or it is done in vaine. Without faith it is impossible to please God, Heb. 11.6. Now our workes are done in faith, first, when wee beleeve and know they are warranted by the Word, Ioh. 3.21. Secondly, when we beleeve Gods promises concerning the reward of well-doing, Heb. 11.6. Thirdly, when we flie to Jesus Christ to cover the imperfection of our workes from the sight of God: and so in that place, Col. 3.17. and fourthly, when our beliefe of Gods goodnesse to us, makes us carefull to doe all the good we can.

Fifthly, his workes must be done with repentance for his sins, and the judging of himselfe for the evill of his best workes. By repentance, I meane not the first worke of a sincere turning to God, for that is comprehended in the first rule: but the preservation of himselfe in his uprightnesse, and the daily judging of himselfe for his frailties. For if a godly man after his calling fall into presumptuous sins, his workes done all the time hee liveth in beloved sins, without the renewing of his repentance, are polluted, Esa. 1.

Sixthly, his workes must be done willingly, not grudgingly or of constraint, or onely to avoid shame or punishment: God loves a cheerefull giver. That almes that is given with an ill will, or forced from men by the lawes or [Page] otherwise, is not accounted a worke of mercy in Gods sight: to do mercy, is not enough to make it a good worke pleasing to God, but to love mercy▪ Mic. 6.8. and to come into Gods presence to do his service, is not pleasing, unlesse we humble our selves to walke with our God.

Seventhly, his workes must be finished: to intend it, or promise it, or begin it, will not serve turne: as in the case of mercy, to promise to contribute, or to begin for a day or a weeke, is not sufficient, unlesse we do it constantly, 2 Cor. 8. and 9. So it is in repentance: it is then a good worke, when it is finished, not when a man hath had some remorse, or uttered a word or two of confession, or prayed for a day or two: but when a man having repented, repents still, till he have soundly humbled himselfe for his sins, and reformed his waies, Ier. 31.19, 20. So it is in generall in any worke God sets us to do, Ioh. 4.3, 4.

Eighthly, his workes must be his owne fruit, such as belong to him in his place and calling. As in the calling of the Ministrie, his good work is, to preach the Gospel with all frequencie, and diligence, and power, &c. So in the Magistrate, to do the workes of justice: so in other callings, every man must looke to the duties of his owne place: and so it is in our generall callings; as Christians, we must do those which are meet for repentance, which not only concern a penitent life, but such as have a due respect unto the performing the things we are called to in our repentance, Luk. 4.44. Act. 6.20. Every tree must not only beare fruit, but his own fruit, proper to his kind: as the proper fruit of rich men is mercy: and if they had never so many praises otherwise, that they were courteous, wise, just, chaste, &c. yet if they be not mercifull, their workes are not good workes.

Ninthly, his workes must bee full before God. It was an objection against the Church of Sardis, that her workes were not perfect (or full) before God; & therefore she is threatned, if she repent not, to feele the heavie hand of God, Rev. [...].1, 2. No [...], as I conceive, a mans workes are not full, when he is not carefull of every good worke, which he knowes concernes him; as for instance: if a man pray, and yet be not carefull of hearing the Word, his prayers are abomination to God, because his workes are not full. There be some duties which he makes no conscience to obey in, though he know they be required: hee that turneth away his eares from hearing the Law, his prayers are abominable, Pro. 28.9. If a man would be never so carefull about Gods service, and yet make no conscience of the works of mercy required of him, his sacrifice is not accepted, Hos. 6.6, 7, &c. Thus the long prayers of the Pharisees will not be regarded if they devoure widowes houses, Mat. 23. and so on the other side, if a man were never so mercifull a man, if he were not also a religious man in the things of Gods service, his workes would not abide triall before God: they were not good, because they were not full. And for this reason the workes of civill honest men are not good: such were Pauls workes, Phil. 3.6. which hee accounts but drosse and dung in comparison (vers. 8.) of such as these.

Thus of the rules of good workes: the kinds follow.

The vulgar commonly when they heare of good workes, thinke of nothing but almes and hospitality or other courses of shewing mercy. Now though it be true, that workes of mercy be good workes, yet they are but one sort of good workes; whereas the Christian is bound to be ready to every good work, 1 Tim. 3.17. and therefore it will bee profitable to informe our selves of the many wayes by which we may do good workes: for thereby such Christians as are not able to give almes, may see a way how to enrich themselves in well-doing other wayes. These then are the sorts of good workes:

Kindes of good workes. First, to beleeve is a good work, yea it is instead of many good workes, yea in some sense it is to us instead of the works of the whole Law; as it is a means to lay hold on all the good works that ever Christ Jesus did. To put on the [...]ord [Page] Jesus, is a good worke in a high degree: and so every act of faith in all the passages of a mans life, is a good worke: for this is the worke of God, to beleeve, as our Saviour shewes, when hee gives that for answer for such as asked what they must doe, to doe the workes of God, Ioh. 6.28. Rom. 13.12, 13, 14. This is clearly acknowledged in these other Scriptures, 1 Thes. 1.3. 2 Thes 1.11.

Secondly, all workes of piety are good workes; all workes of worship, that is, such workes by which a man doth service to God, are all in the number of good workes: and so to pray, to fast, to heare the Word, to receive the Sacraments, &c. are good workes; for godlinesse hath the promises of this life, and of the life to come: and therefore it is profitable to all things, 1 Tim. 4.8. And these workes must needs be accounted good workes, for they are deare works: the blood of Christ was poured out, that wee might be cleansed from dead workes to serve the living God, Heb. 9.14.

Thirdly, all workes of repentance: all that a Christian doth about his humiliation or reformation, are evangelically good workes; as, if he confesse his sinnes, and do execution upon his sinnes; if hee make satisfaction for his trespasses to men; if he reforme himselfe, or his houshold, or his charge: these and the like are all good workes, 2 Chron. 19.3.

Fourthly, to suffer for a good cause, is reckoned in the number of good workes; as to forsake father or mother, house or land, wife or children, liberty or life, for Christs sake and the Gospels, it is in the number of those good things that shall have a good reward, Mat. 19.29. Ier. 31.16. Ruth. 2.11, 12.

Fifthly, workes of mens particular callings, whether in the Common-wealth, or Church, or family, or any vocation or trade of life: so, workes of Justice are good workes; and to obey Magistrates, is called well-doing, vers. 14. of this chapter: so to preach the Gospel, is a good worke, 1 Tim. [...].1. So in the family, for parents to bring up their children well is a good worke, 1 Tim. 5.10. yea the labours of servants in the family are such workes as shall have reward of God, as well as workes of piety, Esa. 6. Col. 3.

Sixthly, workes of mercy are good workes, whether it bee spirituall mercy to instruct, admoni [...]h, or reprove, or comfort, Psal. 140. or whether it be outward mercy, in giving, lending, visiting, defending the poore, or the like. All confesse these to be good workes, Act. 9.16. But that almes may be a good worke, these three rules must be observed: First, that it be given of goods well gotten, else no good workes. Secondly, that he that gives it have a good eye,Esa. 16.8. to distribute where there is need: for to keepe a good house, and to entertain russians, and drunkards, and gamesters, is not a good work, nor hospetality, because here is not a good eye. Thirdly, almes mu [...]t be given to a good end, not for the praise of men, or to merit thereby, Mat. 6. Thus of the kinds of good workes.

The questions follow.

Quest. 1. How can any workes done by any man in this life be accounted good, seeing there is none that liveth and sinneth not? yea all our workes, even the workes of the most righteous, are as a menstruous cloth, Esa. 64.6.

For ans [...]er hereunto, I say, It is true, that if God looke upon the best workes of the most godly in this life, and examine them by the rigour of his covenan [...], which he called, His covenant of workes, then no flesh living can have comfort of his workes, but all will appeare lothsome as a menstruous gar [...]ent. But the workes of the beleeving Christians are otherwaies to bee considered of: for,

First, they are tried by the covenant of grace,How a godly man may comfort [...] in his workes. by the benefit of which covenant he is delivered from the rigorous perfection of the Law, & his uprightnes is accepted instead of perfection: he is now no more under the Law, but by Gods grace and acceptation, his workes are taken as if they had been perfect.

Secondly, he hath the benefit of Christs intercession, who presenteth his [Page] workes before God, covering the evill of them, and tendring them to God, who accepts them for the love hee beares to his Sonne. And thus wee read in Scripture, that Christ presents the prayers of the Saints.

Besides, that the Christian may not thinke too vilely of his workes, but be comforted in the Lord concerning them, let him further consider these things:

First, that his good workes have the Spirit of Jesus Christ, which is in him, for the fountaine of them, 1 Cor. 12.11. Esa. 26.12.

Secondly, that the blood of Jesus Christ was shed, not onely for his justification, but also for his sanctification, Heb. 9.14.

Thirdly, that though his workes are not good effectu, yet they are good affectu, they are good in desire: his desire was to have them as good as God himselfe did require. And this God is pleased to accept, as if the worke were perfectly done.

Quest. 2. What are workes good for, in that they are called good workes?

Answ. I answer, first, affirmatively: they are good,

What workes are good for.

1 To testifie our thankfulnesse to God for all his benefits, in respect of which we are debte [...]s unto God, Rom. 8.12.

2 To assure the truth of our faith, as the fruits of faith, Mat. 7.17. 1 Tim. 1.19. Iames 2.

3 To witnesse our election, and to make our calling sure, 2 Pet. 1.10.

4 To discharge our duty of obedience, unto which we are bound even in the covenant of grace.

5 To further the edification of our brethren, whom we helpe both by example, and by well-doing to them.

6 To winne wicked men to a better estimation of our Religion, and to stop their mouthes, as here, so vers. 15.

7 To glorifie God, as is in this place mentioned.

8 They are good to make us capable of rewards from God in heaven, Heb. 10.36. Rom. 2.7, 8. yea and in this life too, 2 Tim. 4.8.

Secondly, I say, they are not good,

1 To justifie us before God, as it is at large proved by the Apostle in the Epistle to the Romans and Galatians; onely they are good to justifie us before men, Iam. 2.

2 Not to merit or deserve heaven by them: mens evill workes do merit punishment: (for the wages of sinne is death:) but our good workes cannot merit, both because the Scripture denies it expresly, Eph. 2.8. as also (to omit other reasons) because the nature of merit casteth away our workes: for there must be three things in a worke that must merit. First, it must be a free worke, that was not due by any debt: whereas our workes are a part of ou [...] duty; and we owe more to God, than we can doe, Luk. 17.9. Rom. 11.35. Secondly, the worke that should merit, must be profitable to him of whom wee would merit; but no goodnesse of ours can reach to God to profit him, Psal. 16.3. Iob 22.2. Thirdly, the worke that must merit, must be of equall value with the thing that is given for it; but neither our sufferings, nor our deeds in this life can be worthy of the glory that is to be revealed, Rom. 8.18. and therefore is eternall life called, The gift of God, Rom. 6.2 [...].

The uses follow, and are especially for instruction: for this doctrine of good workes should teach us,

First, to take notice of this doctrine, and as we are carefull to beleeve, so to be carefull to maintaine good workes; and hereby to confute the malicious Papists, that falsly charge us to deny and disgrace good workes, Tit. 3.8, 14.

Secondly, every man should bee ready to doe good workes, yea to every good worke: since they are required of God, and are so many waies good, and serve us for such excellent uses: yea wee should bee zealous of good workes, [Page] wonderfull eager and desirous to inrich our selves that way, Tit. 3.1. & 2.14. yea wee should hereby shew that wee are indeed wise Christians, and well skilled in the use of our Religion, Iam. 3.13. and not men onely, but women also should be forward in good workes, 1 Tim. 2.10. It is their best apparell: which should be a speciall motive to them that are so carefull of their attyre. And indeed good workes are to be desired and laboured for, as the best apparell of any Christian; yea, they are his armour too, Rom. 13.13. yea, they are a principall way for his inriching and preferment, 1 Tim. 2.20. so as it is a great curse upon a Christian, to have no minde to do good workes, to bee reprobate to every good worke, Tit. 1. ult.

Thirdly, since there are so many things necessary to the constitution of a good worke; Christians should (in stead of prying into the lives of others) every one trie his owne workes, and turne often to the light, that it may bee (indeed) manifest that his workes are wrought in God, Gal. 6.4. for one day every mans workes shall be tried in the fire, when times of triall, by great afflictions, either upon mens Consciences or otherwise, come; that mans workes that never seeme glorious and praise worthy, will be rejected and cast away, even by our selves, as vile and unprofitable. Besides, at the best, in our prosperity, if the most of our workes be tried by the fire of these rules of Gods Word, it is much to be doubted that our workes will burne, though upon our repentance for the evill that cleaves to our best workes, our selves may bee saved in the day of the Lord. Let Christians therefore be carefull, that they lose not the things which they have wrought.

Now a Christian may lose his workes divers waies:How a man may lose his workes.

First, if he be but a Christian in shew, he may, nay he shall lose all he doth. The Pharisees lost all their workes, because they were done in hypocrisie.

Secondly, the Christian that hath some kindes of heavenly gifts, and temporary graces, by falling away in the time of temptation loseth all that hee had wrought before. God requires patient continuance in well-doing, Rom. [...].8.

Thirdly, the true Christian may lose what hee wrought, if he doe his workes without respect of these Rules: If it be not manifest that his works are wrought in God, they are lost to him, so many of his workes as are so wrought: Besides, he loseth the comfort of all that he hath wrought, and the sense of it, if he fall into grosse sinne after calling, for so long time as he continueth in sinne without repentance.

Thus of good workes.

Which they shall behold.]

It is manifest from hence, that good workes may, and ought to be so done, as that men may see them. It is not true that all good workes must be hid from the view and beholding of other men. This may seeme strange, because the Pharisees were blamed for doing their workes to be seene of men: but yet it may be easily and plentifully proved. I will first prove it, and then explaine it. For proofe, our Saviour Christ requires that the light of mens good workes should shine, that men may see their good workes, Mat. 5.16. Christians in respect of their practice, should be as shining lights in the midst of a froward and crooked generation, Phil. 2.15, 16. They must maintaine good workes, Tit. 2.8. They must shew their faith by their workes, and so they are justified before men, by the workes which they behold, Iam. 2. They are the expresse words of S. Iames also, in his third chapter, vers. 13. Let him shew by good conversation, his workes. And the Apostle Paul saith, If there be any praise, thinke on those things that may get praise, Phil. 4.8. Yea some Christians are charged to be patterns of good workes, Tit. 2.7.

Now for explication of this point, I would consider (first) what workes [Page] may bee shewed; and then (secondly) what workes may not bee shewed.

For the first, I will only (now) instance in the Apostles catalogue in the second of Titus.

What workes may be shewed. Old men may safely shew sobriety, gravity, temperance, soundnesse of their faith, love, and patience.

Old women may safely carry themselves in a holy behaviour, and be teachers of good things, especially to the younger women.

Young women must shew their sobriety, love, and obedience to their husbands; discretion, chastity, care of their children and houshold affaires.

Young men may shew, that they be sober-minded.

Ministers offend not, by teaching uncorrupt doctrine with gravity and sincerity, nor when in conference they speake soundly, and things that cannot be justly taxed.

Servants offend not, by shewing obedience to their masters, and all good faithfulnesse, and desire to please them well in all things.

For the second: the shew is condemned in divers sorts of workes: as,

What workes ought not to be shewed.1 Secret duties, of what kind soever, must not be done to the beholding of others: thus, to pray or fast, that others may see or heare, is not lawfull, Mat. 6.

2 Such workes as are done deceitfully, are justly taxed for the shew of them: as when Ananias and Sapphira will make a shew of bountie, which was not performed as they pretended, Act. 5.

3 All workes that are done with affectation, when the praise of men is simply and onely sought, are Pharisaicall, and ill done.

4 All the workes that are done about the use of the meanes of godlinesse, if practice bee not joyned with them, are rejected of God, and the shew of them is condemned. Thus to make a shew of hearing Sermons, reading the Scriptures, frequent and long prayers, strict observing of the Lords day, and the like, when there is not a sound care of a holy life, are not good workes, n [...]r is the shew of them commended, Esa. 1. Mic. 6.

5 To shew care of lesser duties, and live in the carelesse and manifest neglect of greater and more necessary duties, is likewise Pharisaicall, and condemned, Mat. 23.

Thus of the beholding of good workes.

They may glorifie God.]

To glorifie God, is, in the etymologie of the word, to make God glorious. Now the glory of God is the excellencie of God above all things, as is by way of exposition added, Esa. 35.2.

The question then is, How can God be made glorious or excellent, seeing his excellencie is as infinite as his nature is; and to that which is infinite nothing can be added?

For the resolving of this question, we must understand, that if Gods nature be considered in it selfe, it is so excellent, as nothing can be conceived or done, that should bring glory to it. But when the Scripture speakes of glorifying of God, it meanes it of such an excellencie, as (to our capacity) by reflexion, and resemblance, some way expresseth the similitude of Gods excellencie, which we call his glory.

And so God is glorified by himselfe or by us.

How God is glorified by himselfe. God hath made divers impressions of his owne excellencie, and set it out by way of image or similitude: as,

First, in the divine nature of Christ. For Christ, as the Sonne of God, is said to be the splendor and brightnesse of his Fathers glory, Heb. 1.2.

Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell, and shine as the candle in the lanthorn: and so the glory [Page] of God appeares amongst men: for when Christ was incarnate, and came to dwell amongst men, they saw his glorie as the glorie of the onely begotten Sonne of God, Iob. 1.14.

Thirdly, in his workes: for the invisible things of God (as his power and wisedome in the excellencie of them) are made visible unto our observation in the creation and government of the world: in the great booke of the creatures is the glory of God written in great letters, Rom. 1. Thus the heavens declare the glory of God, Psalm. 19.1. And in this great booke the glory of the Lord is said to endure for ever, and the Lord will alwaies rejoyce in this impression of his glory in his workes, Psalm. 104.31. and as all the workes of God are his glory, in that they do some way set out his excellencie; so especially miracles are in a high degree resemblances of Gods glory, and therefore are these workes of wonder called the glory of God. Thus the power of God in raising Christ, is called his Glory, Rom. 6.4. and so the marvellous workes mentioned, Psal. 97.4, 5, 6. so Christ in working the miracle in Canaan of Galile is said to shew his glory, Ioh. 2.11. And as workes of miracles are called the glory of God, because God hath in them stamped some lively resemblance of his excellencie: so also workes of speciall justice done upon Gods enemies are called his glory also, as the se places shew, Exod. 14.14. Num. 14.21. Esa. 13.3. So also Gods mighty working in delivering his servants, is called his glory also, Psal. 105.5, 6. and 57.6. and 85.9.

Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they are called the glory of God in respect of their resemblance of Gods soveraignty: man is as it were a visible God in this visible world, and in respect of his superioritie over the creatures, resembles God, 1 Cor. 11.17. And as God hath imprinted his glory upon all men in generall, so in a speciall manner upon some men: as,

1 Upon such men as shine in the outward dignity and preeminence of their places in this world above other men; their glory is said to bee Gods glory, 1 Chron. 29.11, 12.

2 Upon such men as are indued with the grace of God, and the vertues of Jesus Christ: these beare Gods Image, and are therefore called his glory, Esa. 46.13. 2 Cor. 3.18. Psal. 90.17.

3 In a more principall manner, upon such as be received up to glory in heaven. Thus God will be glorified in his Saints at the day of Judgement, 2 Thes. 1.10. This is that glory of God, which the godly doe hope for with so much joy, Rom. 5.2.

Fifthly, in certaine visible signes and testimonies of his presence. Thus the consuming fire on mount Sinah, is called the glory of God, Exod. 24.6, 16, 17. So also the cloud that filled the Temple, Exod. 40.34. and the cloud that rose upon the Tabernacle in the wildernesse. And so the signes of Gods presence in heaven, are in a speciall respect called his glory. Thus Stephen saw the glory of God, and Jesus standing at his right hand, Act. 7.55. Thus we are said to appeare before the presence of his glory, Iude 24.

Sixthly, in his Word: and so the Word of God is the glory of God, either in generall, as it describes the excellence of Gods nature in his properties or attributes, Psalm. 26.8. Or in speciall, the Gospel is called his glory, as it sets out the goodnesse of God, after a matchlesse manner, relieving for lorne mankind, Esa. 6.1. And thus that part of the Word of God that doth describe Gods mercy, is called his glory, Exod. 33.18, 19.22. Ephes. 2.16. Thus also that way of shewing mercy, by bringing in the infinite righteousnesse of his owne Sonne, is called the glory of the Lord, Esa. 40.5.

Thus God glorifieth himselfe.

Secondly, God is said to be glorified by us. Man may make God glorious▪ [Page] but that he cannot do by adding any glory to Gods nature: and therefore we must search out to finde by the Scripture, what waies man may glorifie God; and so wee may bee said to glorifie God, or to make God glorious three waies:

How God is glorified of us in generall. First, by knowledge, when wee conceive of God after a glorious manner; thus we make him glorious in our owne hearts, and this is a chiefe way of making God glorious: and this is one way by which the Gentiles glorifie God: and this God stands upon, so as he accounts not himselfe to be knowne aright till we conceive of him, at least, as more excellent than all things. Seeing we can adde no glory to Gods nature, wee should strive to make him glorious in our owne mindes and hearts. And we may by the way see, what cause we have to be smitten with shame and horrour to thinke of it, how we have dishonoured God by meane thoughts of him. And hereby we may also see how farre man can bee said to have the true knowledge of God in him; yea, there is some comfort in it too to a Christian, that humbleth himselfe to walke with his God: for though at the best he come farre short of conceiving of God as he is, yet God accounts himselfe to be made glorious by us, when wee get so farre as to conceive of him above all creatures; and that is, when he comes into our hearts as a King of glory, farre above all that glory can bee found in earthly Princes, Psal. 14.7, 9. And thus we make him glorious, not when we barely judge him to be more excellent than all things, but when our hearts are carried after the apprehension of him, so as we love him above all, and feare him above all, &c. And thus we make God glorious in our hearts by knowing him.

Secondly, by acknowledgment, when in words or workes wee do ascribe excellencie unto God; and to glorifie him, is to acknowledge his glory; or as the phrase in Scripture is, To give him glory; and so there bee divers speciall waies, by which we are said in Scripture to glorifie God: as,

How God is glorified of us in particular. First, when in words we magnifie God, and speake of his praises, and confesse that he is worthy to receive honour, and glory, and might, and majestie: so Rev. 4.11. Psal. 29. & 86.9.

Secondly, when men confesse that all the glory they have above other men in gifts or dignitie, was given them by God: So David glorifies God, 1 Chron. 29.11, 12. And thus we make God the father of glory, as he is called, Eph. 1.17.

Thirdly, when men that are guilty of sinnes that cannot be proved against them, yet feeling themselves to be pursued by God, do confesse to Gods glory & their own shame, their secret offences: Thus Achan gave glory to God, Iosh. 7.19. And thus the penitent sinner glorifies God, when he cares not to abase himselfe in the acknowledgement of his owne vilenesse, that God may bee magnified in any of his attributes or ordinances by it, Ier. 13.16. Mal. 2.2.

Fourthly, when the praise of God, or the advancement of his Kingdome, is made the end of all our actions: This is to doe all to his glory, 1 Cor. 10.31.

Fifthly, when we beleeve Gods promises, and wait for the performance of them, though we see no meanes likely for their accomplishment: Thus Abraham gave glory to God, Rom. 4.

Sixthly, when wee publikely acknowledge true religion, or any speciall truth of God, when it is generally opposed by the most men: Thus the Centurion gave glory to God, Luk. 23.47.

Seventhly, when men suffer in the quarrell of Gods truth, and true Religion: So 1 Pet. 4.16.

Eighthly, when on the Sabbath men devote themselves onely to Gods worke, doing it with more joy and care, than they should do their owne worke on the weeke dayes, refusing to profane the Sabbath of the Lord by speaking their owne words, or doing their owne wills: Thus Esa. 58.13.

[Page]Ninthly, when men doe in particular give thankes to God for benefits or deliverances, acknowledging Gods speciall hand therein: Thus the Leper gave glory to God, Luk. 17.18. so Psal. 113.4.

Tenthly, by loving, praising, admiring, and esteeming of Jesus Christ above all men: for when we glorifie the Sonne wee glorifie the Father, Ioh. 1.14. and 11.4.

Eleventhly, when wee account of and honour godly men, above all other sorts of men in the world; and so these Gentiles doe glorifie God, in that they praise the Christians above all men, whom before they reviled: This is one way by which the Gentiles glorified God.

Thus of the second way of glorifying God, which is, by acknowledging his glory.

The third way of glorifying God, is by effect, when men make others to glorifie God, conceiving more gloriously of him, or in praising God and his wayes: Thus the professed subjection of Christians to the Gospel makes other men glorifie God, 2 Cor. 9.13. So the fruits of righteousnesse are to the glory of God, Phil. 1.10. So here the good workes of Christians do make new Converts glorifie God: so every Christian that is Gods planting, is a tree of righteousnesse that God may be glorified, Esa. 61.3. So are all Christians to the praise of the glory of Gods grace, as they are either qualified or priviledged by Jesus Christ, Ephes. 1.7.

Use. The uses of all should be especially for instruction and humiliation: it should humble us, if we marke the former doctrine, in that it discovereth many deficiences in us: for besides that it sheweth, that the whole world of unregenerate men lieth in wickednesse, and that as they have all sinned, so they are all deprived of the glory of God, and altogether delinquent in each part of making God glorious; I say, that besides the discovery of the generall and extreame corruption of wicked men, it doth touch to the quicke upon divers persons, even the godly themselves. To give instance

In the first way of making God glorious. How meanly and dully doe wee, for the most part, conceive of God! How farre short are our hearts of those descriptions of God made in his Word! What strange thoughts come into our mindes at some times! Oh how have we dishonoured the most high in our unworthy conceptions of his Justice, Power, Eternity, Wisedome, and Mercy!

For the second way of glorifying God. What heart could stand before his holy presence, if he should examine us in justice.

1 For our language. What man is hee that hath not cause to mourne for his want of language daily, in expressing of the praises of God! When did we make his praise glorious? have our mouthes been filled with his praise all the day long?

2 For our extreame unthankfulnesse, when wee meet with God himselfe: we have beene healed with the nine Lepers; but which of us have returned to give glory to God, in the sound acknowledgment of his goodnesse to us? It is required we should in all things give thankes, and yet we have scarce used one word of praise for a thousand benefits.

3 Our slight acknowledgments of sin, our backwardnesse to search our waies, our carelesnesse when wee know divers grievous faults by our selves, either avoiding Gods presence, and making confession for fashions [...]ake, neither out of true griefe for our sinnes: and in a speciall manner doe we faile in those cases of trespasse or sinne that com [...] to the knowledge of others. Do we knowledge our sinnes one to another? Oh how hard it is to bring us to bee easie to give glory to God herein!

What man is hee that liveth, and hath not failed of the glory of God about the Sabbath? Do wee delight in Gods work? Have we consecrated that [Page] day as glorious to the Lord? Have not our mindes run upon our own waies? After what an unspeakable manner have we slighted God in his Ordinances?

Lastly, what shall we answer to the Lord for our neglects of Jesus Christ? Have we glorified the Son? or rather have we not shamefull wants still in our faith? Which of us can say that he lives by the faith of the Sonne of God? And are not our affections to the Lord Jesus extreamly dull and adverse? Where is the longing desire after him, and the fervent love of his appearing?

And for the last way of glorifying God by effect: How unprofitably and unfruitfully doe the most of us live? Who hath praised God in our behalfe? Whom have we won to the love of God and the truth? Where are our witnesses that might testifie, that our good works have caused them to glorifie God?

But especially, woe be to scandalous Christians, that have either caused wicked men to blaspheme, or Gods little ones to take offence, and conceive ill of the good way of God: if they repent not, it had beene better for them they had never beene borne.

And as for wicked men that are openly so (to give a touch of them and their estate) they have reason to repent in sackcloth and ashes, if their eyes were but open to see what terrour is implied in this doctrine, and how God will avenge himselfe upon them, both for their not glorifying of him, and for changing his glory, and for the opposing of his glory.

1 In not glorifying God: they have spent their daies without God: they have either not conceived of him at all, or in a most meane and vile manner: they have not honoured him in his ordinances, or in his Sabbaths: they never loved the Lord Jesus in their hearts, &c.

2 In changing the glory of God, they have done shamefully. Some of them have turned Gods glory into the similitude of an Oxe or a Calfe that eareth hay. Some of them have given his praise to Images, and the workes of their hands. Some of them have fixed the glory of their affections upon riches, pleasures, and favour of men. Some of them have made their belly their god: and some have given their bodies to harlots.

Thirdly, in opposing Gods glory, they have likewise offended grievously; they have spoken evill of the good way of God; they have abused his servants, and so despised him; they have set themselves against his Sabbaths, &c. to omit that they have opposed Gods glory in their hearts, by setting up Idols there, & by allowing & striving to maintain Atheisticall conceits against God.

The second use should be therefore to beget in us a care to use all means to dispose of, and fit our selves, that we might make God glorious, and so amend and redresse our waies herein; and that wee may the more effectually bee wrought upon herein, I will consider of two things: First, I will briefly shew the reasons should stirre us to all possible care and diligence herein. Secondly, I would shew how wee may distinctly attaine to the glorifying of God in all the three waies before mentioned.

For the first. Divers considerations should move us to the care of magnifying or glorifying of God by all the waies we can.

Motives to the care of glorifying God. First, it is a great honour that God doth unto us, to account himselfe to receive glory any way from our endeavours. Shall the creature be admitted in any sense to that glory, to make his Creator, to make him (I say) in his excellencie or glory? God doth account himselfe to receive a new Beeing, as it were, by those inward conceptions of his glory, and by those outward honours done unto him. Shall the King of glory vouchsafe to dwell in our hearts? and shall we not be exceedingly desirous to entertaine him?

Secondly, not to glorifie God is to sinne grievously: it is not arbitrary, but most dangerous to allow our selves, either in inward neglects of God, or in outward unfruitfulnesse. Shall wee attribute so much every day to the creatures [Page] we deale with? and shall we know or acknowledge so little of the Creator? It cannot be safe to slight God.

Thirdly, it is one of the first things that breakes out in the new Converts: so soone as any of the Gentiles are visited of God, in the same day they glorifie him, by conceiving gloriously of him, and by magnifying God in himselfe, and his servants, and service, &c. And therefore without singular danger of losing our evidence of our calling, we must attend to this Doctrine, how hard soever it seeme.

Fourthly, wee are bought with a price and are Gods, and therefore now both in soule and body we should be wholly devoted to his glory, 1 Cor. 6 ult. as God hath glorified us in our creation, and the many treasures he hath given us in Jesus Christ, and we hope the accomplishment of ma [...]chlesse glory in heaven: and shall wee not bee zealous for the glory of the Lord? Many glorious things bee spoken of us through his grace: and shall wee thinke or speake meanely of God?

Fifthly, the Lord our God exceeds all things in glory, and therefore wee should extoll his praise above the heavens, and the whole earth should shew it selfe to be full of his glory.

Sixthly, he is our heavenly Father: and can we thinke too well of him, or doe too much to win him praise? Matth. 5.16.

Lastly, thinke with our selves, What make wee in Gods Vineyard or Orchard? If we be trees of his planting, ought we not to be filled with the fruits of righteousnesse, that the Lord may be glorified? Esay 61.3.

Thus of some motives. The maine care should bee to learne what to doe, that God might be made glorious by us: and so wee should distinctly consider how to make him glorious in our selves or in others.

In our selves wee should learne how to make him glorious, first, in our hearts by a glorious conception of him in our minds: secondly, in our words and works, by acknowledgement.

The first question then is, what should wee doe that wee might conceive more gloriously of God? For answer hereunto, wee must looke to our hearts in divers particulars: for, that we may conceive of God according to his excellencie, we must proceed by these degrees.

1. Wee must strive to bring God into our minds:Helps to glorifie God. for naturally wee live without God. And we may observe, that at the best we are wonderfull prone to forget God: and therefore we must learne how to bring our hearts to the meditation of God. For not to thinke of God, or forget him, is a grievous offence, as well as to thinke of him after a base manner.

2. It is not enough to bring God into our thoughts, but we must then be wonderfull carefull that wee bring not in an Idoll of our owne forming in stead of God: we must learne how to thinke of God as he is described to us in his Word: for fearfull Idolatry may be committed in the heart of a man, as well as in his outward adoration; and therefore wee must learne soundly to conceive aright of the nature of God.

3. When we have God there in his owne likenesse, wee must inlarge his roome in our hearts: For the true knowledge of God comes in but by sparkles; and God will bee magnified. Wee must make him great, and inlarge the thoughts of God when we conceive of him. This is that that is so often required in Scripture, under the terme of magnifying God.

4. When we have attained to this, to thinke of God, with an ability to make him great in our hearts, then we must yet proceed to the establishment of this conception of God: for else the thoughts of God will passe thorow our heads like lightning, and be gone: and therefore wee must be carefull to establish the thoughts of God in us.

[Page]5 We must then labour to clothe the thoughts of God with glory and majestie: this is that which is here intended; we must not onely make him in our hearts, and nourish the sparkles of his knowledge, but we must make him glorious also.

6 Yea yet farther, when God is conceived of according to his excellencie, we must love the Lord thus conceived of, our hearts must cleave unto him, and esteeme him above all things. So that here are sixe distinct things to be heeded of such as will conceive of God aright. Now how these things may be attained to by us, followeth to be considered of.

Now for the first: to bring God into our minds, two things are of excellent use;

By what means God may bee brought into our mindes. First, the inforcing of our selves to consider of Gods workes, and so to strive still to reade in that great booke of the creatures.

Secondly, the exercising our selves daily in the Word of God: Without these two helpes carefully used, experience shewes, that God never comes into mens thoughts. And by the way, here may be framed an answer to that sorrowfull complaint of many Christians, that they cannot meditate. Now if they would be taught to meditate, or would at any time have their thoughts set aworke, let them lay before them either of these bookes of God, either the great Booke of the creatures, or little booke of the Scriptures; and so praying God to direct them, take those things that easily offer themselves from thence. The other way of meditating without booke, as I know not whether it be absolutely required, so can it not be so fruitfully performed, nor so comfortably. But to returne, the viewing of Gods workmanship in his creatures, and of his wisedome and rule in his Word, will helpe us in the first point, which is, to bring God into our minds.

For the second: that we may not mistake, but conceive of God aright, wee must looke to divers things carefully.

Helps to conceive aright of God. First, we must resist and subdue, and no way harbour or favour any atheisticall conceits against the doctrine of Gods nature or providence. If we find our mindes intangled with any such, we must labour to get them cured: for till our hearts bee whole of such diseases, wee are disabled from any true conception of God.

Secondly, we must in thinking of God, then cast out all likenesses: we must not conceive of him in the likenesse of any man or other creature, but get above all similitudes, and there rest in the adoration of him that is not like any of those things: we must have no Images of God, neither in our Churches, nor in our heads, Command. 2. Deut. 4. Esa. 40.

Thirdly, we must learn distinctly the attributes of Gods praises in the Scripture, and conceive of him as he is there commended to us: I meane, we should, as we are able, when wee thinke of God, thinke of him as he is omnipotent, most wise, most just, most mercifull, &c. It is an excellent praise of the diligence of a Christian, to accustome himselfe to conceive of God according to descriptions made of him in his attributes in his Word.

Fourthly, it may much helpe us, if we conceive of God as dwelling in the humane nature of Christ, for thereby it may somewhat arise in our mindes, if we be prone to conceive of likenesses: Marke it carefully, we may [...]ot set before our mindes Christ-man, and so worship without any more adoe: but if we conceive of the man-Christ, and then worship that God-head that dwells in him, we doe right; and besides attaine unto a point farther, which is, to conceive of God in Christ.

Thus of the right conceiving of Gods nature.

The third thing which we must labour for, is, to magnifie God in our hearts, to make him great, to conceive largely, with full thoughts of God: and to this I adde also, to conceive gloriously of him, to clothe our thoughts of God [Page] with a shining excellencie above any thing else we thinke of. Now that God may be magnified, and thought on after a glorious manner, these things must be done.

We must with all attendance and reverence wait upon the presence of God in his house, for that is the place where his glory dwelleth, Psal. 27.8.How God is to be magnif [...]ed in our hearts, and by what means. And God hath magnified his Word above all his name, Psalm. 138.2. And the use of the Gospel is said to be the Gospel of the glory of the blessed God, because it doth with the liveliest impressions make a mans heart to discerne Gods excellencie, Mic. 5.4. 1 Tim. 1.11.

Secondly, the meditation of the wonderfull workes of God recorded in Scripture, or observed by experience, is good to br [...]ed great and glorious thoughts of God. For as the sight of the miracles of Christ, wrought this in the hearts of the people, Matth. 15.31. Luk. 7.16. so the contemplation of such great workes may worke the same effect in us: and the same effect also may the thoughts of the workes of Gods speciall justice or mercy have, Ezek. 38.23. Esa. 13.13. especially the consideration of those workes of favour or deliverance, by which God hath declared his speciall goodnesse unto us, Gen. 19.19. 1 Chron. 17.24. David also clotheth the thoughts of God with glory & greatnesse in his heart, by thinking of the monuments of Gods wonderfull Power and Wisedome in the heavens, earth, and seas, &c. Psal. 104.1. &c. yea by thinking of his owne forming and making in the wombe, Psal. 139.15.

Thirdly, wee must pray earnestly to God (with Moses) and begge this of God that he would shew us his glory. Thus also of the third thing.

The next thing is,The thoughts of Gods glory [...]o waies established. to learne how to establish the thought of Gods glory in us: and this is done especially two waies. First, by striving to set God alwaies before us, as David did, Psal. 16.8. Secondly, by remembring God in all our wayes, doing all our workes unto the glory of God, 1 Cor. 10.31.

Lastly, to make us in love with God thus conceived of according to his glory, the thorow meditation of his mercies to us is of singular use, to thinke either of the variety of them, or of the speciall respect God hath had of us above many others, and the frequencie of his mercies, that he sheweth us mercy daily: but above all to consider that his mercies are free; to thinke how vile we are, upon whom God lookes with such grace and goodnesse. Thus the blessed Virgin taught her selfe to magnifie God, and to love his name, Luk. 1.46, 48.

Thus of making God glorious in our hearts by knowledge.

Now for the second, which is to make him glorious by acknowledgement. The particular waies how that may be done have beene reckoned before in the explication of the doctrine, only we must labour by prayer to fashion our selves to that worke, that God in any of those particulars doth require of us: and that is the most speciall helpe which I know thereunto. But by the way let me warn thee to looke to two things: First, that in any course of glorifying God,Note. which is to be done by thy words, thou be carefull to avoid hypocrisie; and be sure that thy heart be lifted up, and affected according to the glory of God:A double caveat in glorifying God. for the Lord abhorres to be glorified with thy lips if thy heart bee farre from him, Esa. 29.13. And the next is, that thou presume not in any case to make the pretence of Gods glory a covering for any wickednesse: as the Pharisees that would hide their devouring of widowes houses under the praise of long prayer: or those in the Prophet Esay's time, that would persecure godly men, and molest them with Church-censures, and say, Let the Lord be glorified, Esa. 66.5. Thus of making God glorious in our selves.

Lastly, that we may make God glorious in the hearts of other men,Foure things must be done by us to make others glorifie God. and cause them to speake of his praises, we must carefully looke to foure things:

1 That when we speake of God or his truth, wee do it with all possible reverence and feare; that wee be carefull, in all our discourses of Religion, [Page] instructions, admonitions, reproofes, confutations, or the like, to treat of these things with all meeknesse and reverence: God hath given us a commandement of purpose to restraine the taking up of his Name in vaine.

2 That we strive by all meanes to live unspotted and inoffensive in life, that if any perverse men did seeke occasion against us, yet they might finde none; and to this end, striving to avoid those things distinctly, which we perceive, by the miserable example of others, do vexe and provoke men to speake or thinke evill; such as are idlenesse, frowardnesse, deceit, conceitednesse, and the like, Phil. 2.15.

3 That we shew forth the vertues of Christ. It is a singular meanes to stirre up others to glorifie God, if they might perceive in us the sound habit of such Christian vertues, as are not to be found in other sorts of men; such as are humility, lowlinesse, contempt of the world, subjection to Gods will, love of the godly, and the like. The most of us have but the bare names of these: there is not a reall demonstration of them. Christian vertues, set forth to the life, are amiable, and will compell men to conceive and speake gloriously of God and his truth.

4 That we be helpfull upon all occasions to others, ready to every good worke, and hearty in all workes of mercy: it is our good workes must make men speake well of us, and our God, and Religion.

Hitherto of the doctrine of glorifying God.

In the day of visitation.]

Men are said to visit diversly. This word Visitation is in Scripture attributed both to men and to God. To men in such cases as these: as first, to shepheards; who when they did specially survey their [...]ocke, with intent to redresse what was amisse, were said to visit them, Ier. 23.2. As also to such men as had the gathering of tribute: when they came to exact their tribute, to the great vexation of the people, they were said to visit them. So the word rendred Exactors, Esa. 60.17. in the Originall is Visitors or Visitations. Thirdly, to visit was a tearme given to the Bishops & Apostles in the Primitive Church, that went about through the Churches, to take notice of the estate of the Churches, and to reform what was amisse, Act. 15.36. And so the originall word here used is translated a Bishoprick. Act. 1.20. agreeable to the Hebrew word used Ps. 109.8. Finally, to visit is reckoned among the works of curtesie or mercy, Iam. 1.27. The Hebrew word in the old Testament signifies oftentimes to muster or number up the people: as 1 Chro. 21.6. But in this place visitation is not referred to men, but to God.

Now God is said to visit, not onely men, but other creatures: so he visited the earth,God doth also visit many waies. 1 The creatures. graven Images, the vessels of the Temple, and Leviathan. He visits the earth, when he makes it in an especiall manner fruitfull, Psal. 65.9. He visited Images when he brake them to pieces, and confounded them. He visited the vessels of the Temple, by causing them to be brought backe again into the Temple, Ier. 27.22. He visited Leviathan the divell, by restraining his power, and disappointing his malice, Esa. 27.1. But, most usually, Gods visitation is spoken of in Scripture, as it concerneth men. And so God holdeth two sorts of visitations: the one is the visitation of all men; the other of some men onely.

But especially men: and so either as [...]e visits all men in generall: The visitation called the visitation of all men, concernes either life or death. In respect of life, God is said to visit all men, in that he doth by his daily providence, both give and preserve life till the appointed time: so Iob 10.12. And in respect of death, God keepes his visitation, when he causeth men to die an ordinary death at the time thereunto appointed: so Num. 16.29. But it is not the common visitation is here meant.

or some men in speciall. Gods speciall visitation of some men, is when in a speciall providence he takes notice of certain men, and comes among them to work the redresse of sin: and that is here meant. And this visitation must be considered, either according to [Page] the kinds of it, or according to the time of it, here called, The day of visitation.

For the kindes: God doth visit men either with the visitation of justice,God visits men two waies especially. or with the visitation of mercy; in wrath or in grace: and the former words of this Text are true of either of these kindes. For if God visit wicked men by his speciall judgements, they will then give glory to God, and commend godly Christians; whom before, against their consciences, they spake evill of: which they will also doe much more, if God visit them with his grace, and convert them.

First then, of the visitation of justice: and so the point to be here observed is,In justice. That though God may spare wicked men long, and seem to wink at their faults, yet hee will find a day to visit them for their sins: he will hold a visitation for their sakes: he will discover their wickednesse, and avenge himselfe on them, Psal. 50.20. Eccl. 8. Ps. 37.13. Iob 18.20. As they have had their daies of sinning: so will he have his day of visiting; and that not onely at that day of the universall visitation in the end of the world, but even in this life also.

Use. And this doctrine should especially humble wicked men, and awake them out of their security; and the rather, if they consider seriously of divers things about this day of their visitation:

First, that it shall certainly come upon them, Rom. 2.5.

Secondly, that when it doth come, it will bee a marvellous fearfull time with them: for,

1 God will then discover their sins, and make their wickednesse manifest in the hatefulnesse of it, Lam. 4.22.

2 God will inflict sore punishments upon them: hee will be avenged on them. The day of their visitation will be the day of their calamity, Ier. 46.21.

3 The punishments determined cannot be resisted: there will be no helpe, Esa. 10.3. and 29.6. and 26.14.

4 God will not then respect their strength, but their sinne. He will recompence them according to all that they have done, Ier. 50.29, 31.

5 If they escape one judgement, another will light upon them, Ier. 48.44.

6 God will give them the repulse in all they do: even in his service he will not accept them, Ier. 14.10.

7 It will be a time of great perplexitie, and counsell will perish from the prudent, Mic. 7.3, 4. Ier. 49.7, 8.

8 God will declare himselfe to be in a speciall manner against them, Ier. 50.29, 31. Hos. 9.7.

Quest. But what sort of men are in danger of such a fearfull visitation?

Answ. All men that live in any grosse sinne against their knowledge: such as are the sinnes of blood, whoredome, deceit, swearing, profanation of the Lords day, reproaching of Gods people, and the like, Ier. 5.9.29. and 9.9. especially where all or any of these things be found in them.

First, extreame security in sinning:What kind of men in particular are in danger of this kind of visitation. God will surely visit such as are settled in their lees, Zeph. 1.12.

Secondly, such as place their felicity in offending: such as love to wander, Ier. 14.10. such as do evill with both hands earnestly, as the Prophets phrase is, Mic. 7.3, 4.

Thirdly, such as continue and persist in wicked courses: such as cast out wickednesse as a fountaine casts out water, as the Prophet speaketh, Ier. 6.6.

Fourthly, especially when men are shamelesse and impudent in offending, Ier. 6.15. and 8.12.

Use 2. And therefore men should be instructed and take notice of their condition and danger, and foresee this day, and use all means to prevent it: for if men would turn unto God speedily, & repent with sound sorrows for their sins, the Lord would perhaps be intreated, and forgive the punishment of their sins Ier. 6.6.

[Page]Thus of the visitation of justice. The visitation of mercy followes.

God visits in mercy; and so either in temporall things, as in the case of blessings, or in case of afflictions. The visitation of mercy is, when God comes amongst men, to shew some speciall mercy: and so hee visits either about temporall or about spirituall things. In temporall things hee visits either in the case of blessings or afflictions. In respect of temporall blessings, he visited Sarah, (Gen. 21.1.) when hee gave her a sonne. In respect of afflictions, God visits (first) when he sends such crosses as do trie the innocencie and sinceritie of his servants: so Psal. 17.3. Secondly, when he lets his people know that hee takes speciall notice of their distresses and sorrowes: so Exod. 4.3. Thirdly, when he sends his servants speciall deliverances: and so to visit is to deliver.

Thus of the visitation in temporall things, which is not here meant.

God visits in spiritual things diversly. The visitation in spirituall things, is the gracious providence of God, revealing his marvellous and everlasting mercies unto his Elect: and so he visits man either by Christ, or by the Gospel: He visited his people when hee sent his Sonne to redeeme them, Luk. 1.68, 78. and 7.16. And so he doth when he sends his Gospel by his servants to this end, to reconcile the world to himselfe in Christ: and thus God visited the world, when he sent his Apostles unto all Nations, preaching the Gospel. And thus he doth visit a Nation, when he sends the Gospel thither; or a Congregation, when by the preaching of the Gospel, he gathereth a people to himselfe. There is also a personall and particular visitation, when God singles out this or that man from the rest, and converts him. And so in this place, to visit the Gentiles, is to gather out of the Gentiles a people to his Name, as in the case of this Apostle is said, Act. 15.14. Which place may well expound this: So that the day of visitation, if we respect whole congregations, is the time when God sends them the powerfull preaching of the Gospel, and doth thereby muster and presse a people to himselfe. And if we respect particular persons, it is the day when God effectually calls them, and converts them.

Six things may be observed here concerning this visitation of grace.

Doct. 1. First, that till God do visit wicked men with his grace from heaven, there will bee no sound reformation in them. Their naturall conscience, the shame and punishment of men, with the Laws of Princes or Churches, may restraine somewhat of the excesse of sinne; but it is Gods visitation only that can worke a sound and thorow reformation. There is little hope these Gentiles, which speake evill of Christians, will ever cease till the day of this visitation: and the reason is plaine, because the lawes and punishments of men cannot give a new nature to the offenders, which God in his visitation doth.

Use. The use is therefore to confirme the patience of the Saints. They have endured and must endure the evill words of wicked men: and if any be weary of their injuries, they must pray earnestly for their conversion. The wolfe doth not alwaies devoure, nor the foxe alwaies deceive, nor the dogge alwaies barke: but yet so long as they keepe their natures, they will occasionally discover themselves. And therefore also Christians should learne discretion, not to trust worldly men over-farre, upon new pretences.

Doct. 2. Secondly, hence we may note, that God hath his time wherein hee will certainly visit his people: hee hath his day of visitation. All that God hath given unto Jesus Christ shall be gathered in Gods due time. That which was beleeved concerning the gathering of the Israelites out of Egypt into Canaan, that God would surely visit them, and bring them out, Gen. 50.24, 25. is much more certainly to be beleeved of the spirituall gathering of the elect out of this world, into the Canaan of God. And the reason is, because their conversion d [...]pends upon Gods eternall decree: and the foundation of God remaineth [...], and hee knoweth who are his, 2 Tim. 2.19. and not one of them shall be lacking in the season of their calling, Ier. 23.3, 4. The use may be [Page] for the confirmation of our faith, concerning the calling of such Jewes, Gentiles or Christians, as yet sit in darknesse and want the meanes of their calling. God hath his day, and he will provide for the calling of all his Elect, how unlikely soever the worke seeme to us.

Doct. 3. We may hence note, that when God hath visited a man with his grace, he is suddenly become another man, he is wonderfully altered from that which he was before.

Use. The use should be for triall: No Christians can have comfort that they are visited with the grace of God, if old things be not past with them, and all things become new. For every man that is visited with true grace,Signes of such as are truly visited in mercy with true grace.

First, hath a new Master: Hee will no longer serve any strange Lord; for he hath covenanted firmly with God to worke righteousnesse, Rom. 6.16, 18.

Secondly, hath new acquaintance:Hee hath a new Lord. He that was wont to walke onely in the way of the wicked, is now a companion onely with them that feare God: all his delight is in them, Psal. 16. and 26.New acquaintance.

Thirdly, hath a new language: he speaks not as he was wont to do. For first, his Mother-tongue he hath utterly forgotten: He cannot curse, and lie,A new language. and sweare, and raile, and speak bawdily, as he was wont to do, which the coherence shewes here. Secondly, in divers things he is furnished on a sudden with language he could never speake before, as in the gift of prayer, he can now speake to God, and discourse with him, that before was dumbe, and opened not his mouth, Zeph. 3.9.

Fourthly, he hath a new heart, Zech. 36.27.A new heart. Which appeares in what hee hath not, which was wont to be in his heart; and in what hee hath, which was never there before. And for the first branch, there is not in him any of these things following: by the way understand, that these things are not in him as they were wont to be (that is) they raigne not, or they lie adying: and so,

1 There is not guile there; his spirit is without guile,Speciall signes of a new heart. Psal. 32.2. which he shewes, in that he avoids lesser sinnes as well as greater, is good in secret as well as in company, and serves God in his spirit as well as his body,It hath no guile. and is more desirous to be good than to seeme so.

2 There is not malice and passion there, Esa. 11.It is void of malice. His outragious and boisterous passions are subdued: of a Lyon he is become a Lambe.

3 There is not covetousnes or the love of the world there,It is void of covetousnesse. 1 Ioh. 2.14. Iam. 4.3. hee useth the world, but he admires it not. His taste in earthly things is lost, he savours them not as he was wont to do, Rom. 8.5.

And as in these things he is new, so in the furniture of his heart he is in many things new: for,

First, hee hath a new minde; he is renewed in the spirit of his mind:A new mind. which appeares (first) by his capablenesse in spirituall things. Hee that lately could not perceive the things of God, 1 Cor. 2.14. now heares as the learned: he sees in a mirrour: he lookes and wonders. The vaile is taken away, that before covered him, 2 Cor. 3. Secondly, by the transcendencie of the things he knowes: he can now looke upon the very Sunne: hee knowes God, and Jesus Christ, and the glory to come, and the excellent things given of God, which the heart of the naturall man never perceived, Ioh. 17.3. 1 Cor. 2.9, 10. Thirdly, by the instrument by which he understands: hee sees by faith and not by reason in many things: hee is fully assured in divers mysteries, where sense and reason can give-in no evidence.

Secondly, he hath new affections: I will instance but in two of them;New affections. sorrow and love. He is another man in his sorrowes: which appeares both in the causes, and in the remedies of his sorrowes. For the causes, he was wont never to be sorry for any thing but his crosses: now hee is seldome sorry for any thing but his sinne. And for the remedies, he was wont to drive away his sorrowes [Page] with time, sleepe, merry company: but now nothing but good words from God will ease him. His love may be tried by the objects: and so whom he can love truly, or whom he doth love vehemently. He can love his very enemies, which hee could never doe before. And he doth love Jesus Christ, though hee never saw him, 1 Pet. 1.9. and so fervently, as hee accounts all things in the world, which hee was wont so much to dote upon, but as losse and dung, in comparison of Jesus Christ, Phil. 3,8,9.

A new behaviour discovered divers wayes. Fiftly, hee hath a new behaviour with him: hee is wonderfully altered in his carriages: which appeares in divers things; First, in respect of the rule of his life: he walkes by rule, Gal. 6.16. He commeth daily to the light, to see whether his workes be wrought in God, Ioh. 3.21. This is a signe given by our Saviour Christ in that place. Hee is carefull to order his behaviour by the warrant of the word, Phil. 2.15,16. Secondly, in respect of the meanes he useth for the ordering of his conversation. And so he taketh presently hold on Gods Sabbath: he is carefull to keepe the Sabbath, honouring that day above all others, and esteeming and desiring it for the imployment thereof. Thus the Lord of the Sabbath saith, that it is a signe by which hee knowes the people, whether they be truly sanctified or not, Exod. 31.13. Esa. 56.2.6. Thirdly, in respect of the things he imploies himself in, he chooseth the things that please God, Esa. 56.4. his desire is now in all his waies to do such things as might be acceptable to God: whereas before he was most carefull to please men, or to satisfie his owne lusts. Fourthly, in respect of the manner of his conversation. In which foure things especially shine: first, humility. He shewes that the great opinion of himselfe is taken downe in him: he is lowly and meeke, which hee hath learned of Christ, Mat. 11.29. Secondly, affectionatenesse. He loves the name of the Lord, and to be the Lords servant, Esa. 56.6. He doth good duties with good affections. Thirdly, contempt of the world. He can deny his profit, pleasure, ease, credit, or the like. He is no more worldly or eaten up with the cares of this life: He doth not esteeme of earthly things as he was wont to do, and shewes it in his carriage. Fourthly, sincerity. For now he hath respect to all the Commandements of God: he desires to be sanctified throughout: he is not mended in many things, as Herod was, but is, in some degree, mended in all things: and besides, he is carefull of his waies in all places and companies: he will obey absent as well as present, Psal. 2.12. and there is no occasion of offence in him, 1 Ioh. 2.8. He is wonderfull wary and carfull to provide, that he may not be an offence to any body: and withall, he is not found to strive more for credit than for goodnesse; or more ready to judge others than to condemne himselfe, Iam. 3.17.

If this description be throughly weighed, it will be found to containe the most lively and essentiall things that distinguish true converts from all other men. Nor may the force of any of these be weakned, because many that seeme true Christians, do shew the contrary to some of these: for many that seeme just to men, are an obomination to God; and besides, these things may be in the weake Christian in some weake measure, though not so exactly.

Thus of the third doctrine.

Doct. 4. Wee may hence note, That there is a peculiar time for the keeping of this visitation of grace. All the times of mens lives are not times of visitation: there is a speciall day of visitation, called in Scripture, The day of salvation, the accepted time, the due time, the season of Gods grace, 2 Cor. 6.2. That this point may be opened, first we may consider of the acceptation of this word Day. Many sorts of daies noted in Scripture. It usually notes a naturall day, that is, the space of foure and twenty houres. Sometimes it notes the artificiall day of twelve houres, from the morning to the evening: so, Ioh. 11.9. Sometimes it notes time generally: as in such Scriptures as say, In those dayes; the meaning is, In those times. [Page] Sometimes it notes some peculiar season for the doing or suffering of some notable thing: as the speciall time when God plagues wicked men, is called their day, Psal.37.13. Io [...] 18.20. So the time when Christ declared himselfe openly to be the Messias, is called his day, Ioh. 8.46. So it is here taken for that speciall part of our time of life, wherein God is pleased to offer and bestow his grace upon us to salvation. Now this cannot be the whole space of a mans life:Note. for it is evident, that many men, for a long time of their life, have not at all beene visited of God in this visitation of grace: they have fate in darknesse, and in the shadow of death: and this time is called night, Rom. 13.13. Againe, others are threatned with the utter losse of Gods favour, if they observe not a season, as Heb. 3.6, &c. Luk. 19.41, 42. Yea lome men have lived beyond this season; and for not observing it, were cast away, Prov. 1.24, 28. The very terme here used, shewes it: for when he saith, The day of visitation, he manifestly, by the Metaphor of visiting, proves a limitation of the time: for all the yeare is not the time of visitation among men; but some certaine season onely.

Quest. But how may we know when this season of grace is?

Answ. How the day and season of grace may bee knowne. It is then when God sends the Gospel to us in the powerfull preaching of it: when the light comes, then comes this day: when the doctrine of salvation is come, then the day of salvation is come, and God offers his grace then to all within the compasse of that light. God keepes his visitation at all times, and in all places, when the Word of the Kingdome is powerfully preached: the time of the continuance of the meanes is the day here meant, in a generall consideration. But if we looke upon particular persons in places where the means is, then it is very hard precisely to measure the time when God doth visit, or how long he will offer his grace to them:Note. only this is certaine, that when God strikes the hearts of particular men with remorse,or some speciall discerning or affections in matters of Religion, and so bringeth them neere the Kingdome of God; if they trifle out this time, and receive this generall grace in vaine, they may be cast into a reprobate mind, and into incurable hardnesse of heart: and so God shuts the kingdome of God against them, while it is yet open to others, Mat. 3.12. Esa. 6.10. compared with Mat. 13.14, 15.

Use. The use is for the confutation, especially of the madnesse of many men, that so securely procrastinate and put off the time of their repentance, as if they might repent at any time; never considering that the meanes of repentance may be taken utterly from them, or that they may be cast into a reprobate sense, or that death may suddenly prevent them, or that the times are onely in Gods hand: it is he that appoints, and begins, and ends this day of visitation at his owne pleasure; yea hee doth not allow to all men, in every place, the like space of time for the continuance of the meanes.Against such as presume on late repentance. This day lasteth, in some places, to some men many yeares: whereas in other places the Kingdome of God is taken away from them in a short time; as when the Apostles in the Acts were driven from some Cities, after they had beene in some places but a yeere or two; in others, but a month or two; in others, but a day or two.

If men object that the theese on the Crosse did delay,First objection answered. and yet found the visitation of grace at his last end; I answer foure things. First, that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature: and therefore his example cannot patronize their resolution, that thinke they may safely put over all till their last end, and yet suppose they may live the full age of the life of man. Secondly, what can the example of one onely man helpe them, seeing thousands have perished at their latter end, going away without any repentance or grace? Why rather, do they not feare, seeing so many millions of men are not visited in their later [Page] end? yea, at the very time, the other theese repented not: so that that example can shew no more, than that it is possible that a man should find grace at the end:Note. it doth not shew, that it is probable or usuall. Thirdly, they should shew the promise of grace, not such men as wilfully neglect the present means, and put all off to their latter end. What can be concluded from an example, when Gods promise cannot bee shewed? If any object that they have a promise (for the Scripture saith, that At what time soever a sinner repents himselfe from the bottome of his heart, God will forgive him;) I answer, that this sentence doth containe no such promise: for it onely promiseth forgivenesse to them that repent at any time,Second objection answered. but it doth not promise that men may repent at any time when they will. Besides, the words in the Prophet Ezekiel are onely, In the day that he turneth; which import nothing to prove that a man may repent in any part of his life when he will. Fourthly, the conversion of the theese was without meanes, miraculously, by the divinity of Christ, and is recorded among the workes of wonder; such as were, The raising of the dead, the trembling of the earth, the darkning of the Sunne, and the like: and if men dare not be so foolish as to expect that at their pleasures these other wonders should be done, then neither may they in that of so late conversion without meanes.

Third objection confuted. If others say that men were hired into the vineyard at the eleventh houre, and were allowed and rewarded as well as they that went in at the third houre; I answer, that the drift of the parable is onely to shew, that men that had the meanes later than other men may yet be saved: it cannot be stretched to so large a sense. Besides, being a Parable, it may illustate, but cannot prove without some other Scripture, to which it serves as an illustration. But my speciall answer is this, that those men were never hired before the eleventh houre: they went in so soone as any came to hire them. And so it is true that if men have lived till extreame old age, and never had the meanes till then, they may have as much hope as they that had the meanes in their youth: but that will not warrant the presumption of such,Note. as being called the third houre, will not goe in till the eleventh houre.

Use 2. And therefore the second use should be for instruction, to perswade all that minde their owne good, to walke and worke while they have the light, while it is yet to day, before the shadowes of the evening be stretched out, as our Saviour exhorts in the Gospel. We should bestirre our selves to make all the profit we can of the present meanes God affordeth us: for the night may many waies come upon us ere we be aware. For first, who knowes how soone the night of death may come upon any of us? and then if we have no oyle in our lampes, it will be too late to goe to seeke. Secondly, the night of restraint may come upon us: the meanes may be taken away: wee are not sure how long the Candlesticke may continue before it be removed. God may take away good shepheards, and suffer idle shepheards to succeed in the room of them. Besides, a mighty storme of cruell persecution may surprise us. Thirdly, the night of temptation may come, and so, for the time, frustrate the life of the meanes: for either God may hide himselfe from us, and then the Sunne will be set to us, even at noone day; or God may hide the power of the Word from us, even when it is of power to others, as David imports, Psal. 119. when he saith, Lord hide not thy Commandements from mee: or the Lord may restraine the spirits of his servants that speake unto us; for the hearts of the Apostles themselves were not alwaies enlarged in the like manner towards the people, as is imported, 2 Cor. 6.11.

Thus of the fourth doctrine.

Doct. 5. We may further hence note concerning the time of this visitation; that not onely there is a season, but withall, that it is but a short time in comparison; [Page] therefore here called, The day of visitation. Now a day is one of the least measures of time: and this ariseth not onely from the brevity of mans life, and the infinite mutations that befall the outward conditions of men, and the extreame malice the divell and the world beare to the Gospel, but also from the will of God, who will offer his grace in so speciall a manner, but for a short season. Neither is the Lord bound to give account to us of his so doing,Note. since wee have more reason to admire his mercy that will offer us his grace at all, than to murmure because it is not offred alwaies: yet this shortnesse of the season doth the more magnifie Gods power, that can so quickly conquer, and set up the Kingdome of Christ, and gather his elect. And some cause may be taken from the rebellion of wicked men, who when they despise holy things, and use them vile, the Lord, to shew the account hee makes of those treasures, removes them from them. Thus the Jewes lost their glory, Act. 13. When a people growe obstinate, and will not be wrought upon, that God, that commands us not to give holy things to dogges, doth himselfe also many times remove his Word, for the unprofitablenesse and unworthinesse of the people.

Use. The use should be so much the more strongly to inforce the care of speedie profiting by the meanes, while it is yet called Today, as the Apostle urgeth it at large in the third and fourth chapters to the Hebrewes. And withall, it should teach us to bewaile the stupidity and carelesnesse of the multitude, that in these times of peace and spirituall plenty, have no care to make any provision for their soules: over whom we may lament, as Christ did over Jerusalem, Luk. 19.42. &c. And the shortnesse of the time should teach Ministers to labour more diligently: they that are the stewards of the manifold graces of God should be instant in season, and out of season, and with all authority beseech, rebuke, and correct; knowing that their time is short and uncertaine.

Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day: The Apostle speakes of it, as of the most happie time of the life of man: and so was it ever accounted by the godly, Esa. 24.22, 23. And it must needs appear to be a day of singular happinesse, if we consider what that day brings forth instantly unto the man or woman visited of God. For,

First, in that day God reveales in some measure his love to the visited: which is the more admirable a benefit, because Gods love is a free love,What glorious things the day of visitation brings forth. and it is everlasting, and is also immense.

Secondly, in that day he gives that particular person unto Christ, and gives Christ unto him, with all his merits, Ioh. 10. and 17.

Thirdly, in that he justifies him, both forgiving him all his sinnes, and clothing him with the righteousnesse of Christ.

Fourthly, in that day he adopts him to bee his owne child, that was before the child of wrath, Rom. 8.16.

Fifthly, in that day hee gives him a new nature, and creates and fashions in him the Image of Jesus Christ: and so reveales Christ in him▪ Colos. 3.10. Galat. 2.20.

Sixtly, in that day he gives him the holy Ghost, never to depart out of his heart, Gal. 4.7.

Seventhly, in that day he makes him free: so as hee is inrolled amongst the living, and acknowledged particularly of God amongst the Saints. Hee is written in the writing of the house of Israel, and is free from all the miserie and bondage he was in before, or was in danger of: and hee is henceforwards free of the house and presence of God: Hee may feede at his Table, and eate the food of life. He hath accesse with boldnesse at all times into the presence of God with any suites. He is also free to the Communion of Saints, and is restored to the free and lawfull use of the creatures in generall, Psal. 87.5. Esa. 4.4. Rom. 8.1. Gal. 1.6. Esa. 25.8. Mark. 11.24. Eph. 2.20, 21. Mat. 5.5.

[Page]Eighthly, he sets a guard of Angels about him, to attend him all the dayes of his life, Heb. 1.14. Psal. 34.

Ninthly, in that day he is received into Gods protection, in respect of afflictions: which protection containes in it foure things; First, the withholding of many crosses which doe fall upon others. God spares him, as a man would spare his onely sonne, Mal. 3.17. Secondly, the bounding of the crosse, so as God appoints the measure, which is ever with the respect of the strength of the party, Esay 27.7, 8. Thirdly, the sanctification of the crosse, so as all shall work for the best, Rom. 8.28. Fourthly, deliverance out of trouble in due time, Psal. 34.17.

Tenthly, he assures and estates upon him the evidence of an inheritance that is immortall, undefiled, that withers not, reserved for him in heaven, 1 Pet. 1.3.

Use. The use should bee chiefly to move godly men to the exact study of those things, and to all possible thankfulnesse for Gods visitation: and they should with much joy remember the very time (if it may be) when God did so visit them: and if the men of this world keepe commemoration yearely of the dayes of their birth or marriage, how much more cause hath a Christian to preserve in himselfe, and to speake of it to the praise of God, the very day and season when God did first reveale his grace unto him?Note. Let none mistake me. I meane it not of all Christians: for many Christians did never observe or know distinctly the very first day of their conversion, being not called either by ordinary meanes, or not in such a sensible manner as some others were, or stood for a time in temporary grace: yet unto all the counsell is profitable, that taking a day in the sense as it is here, they should often thinke of with gladnes the season of their conversion, or at least magnifie God for the thing it selfe, that they are converted.

And besides, all such as enjoy the meanes of grace, and yet have not felt this visitation of God, should be much allured to the care of attending upon the meanes, and be made desirous to receive the grace of God, and that effectually: it should much move them that God hath now sent them the means, and keepes his publique visitation; and that God stands not upon desert, nor doth he make exception of them, but offers his grace unto all, and desireth not the death of any sinner, yea beseecheth them to be reconciled; and to that end hath committed the Word of reconciliation to his servants, with expresse commandement that they should be instant, and with all patience instruct men, and call upon them, and perswade them to save their soules.

Doct. 7. We may yet further from hence observe, That before calling the very Elect of God may be as bad as any other; as here till God visited those elect Gentiles, they were railers as well as others: so were the former sinnes mentioned 1 Cor. 6.9. found in the very Elect, as the eleventh verse sheweth. This appeares by the example of Manasses, Mary Magdalene, Paul, and the theife on the Crosse: see further, Tit. 3.3. And the reasons may be easily assigned. For first, the very Elect before calling, have the same corruption of nature that other men have; and so all have sinned, and are deprived of the glory of God: so as there is not one of them doth good, no not one. Secondly, they have the same occasions to sin from the Devill and the world. Thirdly, and were their natures somewhat better than other mens, yet they would have bin leavened as they were a part of the lump of infected mankind.

Use 1.This may both informe us and teach us in divers things. It may informe us in three things, (viz.) about our election and our justification, and about the Gospell as the meanes of our vocation. For election, this point proves it must be free, seeing there was no goodnesse in the very elect more than in the reprobate in the estate of nature. And for Justification, the [Page] Apostle Paul useth the consideration of this doctrine in the third Chapter to the Romans, to prove it cannot be by workes. And for the Gospell, wee may here see the mighty power of it: it may well be called the Arme of the Lord, and his power to salvation, that can thus mightily and suddenly change men.

And it should teach us also divers things, as it concernes either ourselves,Use 2. or other men, or God.

1. For our selves: it should teach us to walke both more humbly all our dayes, seeing wee have beene vile as well as others; and also more watchfully, seeing wee carry about us a nature that hath beene so rebellious against God: and besides, wee should resist the beginnings of sinne in us, as having knowne by experience whither sinne will lead us, if wee give way to it, and dally with it.

2 For others not yet called: it should teach us both compassion of their miserie (it having beene our owne case) and a care to shew all meekenesse to all men, in waiting for their conversion, and patience in bearing their wrongs.

3 For God: how can we ever sufficiently love him that hath shewed such love to us, even when we were his enemies?

Yea, wicked men that are smitten with terrors for the hainousnesse of their sinnes, should hence confirme themselves against despaire, seeing they may hence learne, that as great offendors as they, have beene converted and saved. 2 Tim. 1.15.

There is one thing that from hence men must take heed that they doe not learne; that is, that they abuse not these examples to confirme themselves in sinne: for there is matter to daunt them, and fright them from this presumption. For first, not all that have lived licentiously,Note. but some few onely have beene saved, the rest perished in their owne wickednesse. Secondly, of those that were saved, none were saved without amendment of life and regeneration: and therefore so long as thou livest in thy sinne, so long their example fits thee not.

The last Doctrine that may from hence bee made, is in particular concerning the sinne of speaking evill of the godly,and the point is,Doct. 8. That Gods gracious visitation doth cure that disease exactly. Hee will never raile any more, that is truly gathered unto God in his day of visitation. It is possible, Christians may speake evill one of another in particular, and it is lamentable when they doe so; but that is upon supposall of particular faults in those of whom they speake evill. But that a man should speake evill of godly men in generall, because they are godly, with desire hee might finde them evill doers, is a vice not found in such as are truly called.Note. And therefore let such as are guilty of that sin of speaking evill of good Christians, because they follow goodnesse, know, That their day of visitation is not yet come.

Verse 13.

Submit your selves to every ordinance of man for the Lords sake: whether to the King, as superior.

FRom the thirteenth Verse of the first Chapter, to the ninth Verse of the third Chapter, is contained matter of exhortation: and the exhortation is either generall or speciall. The generall exhortation concernes all Christians, and hath beene set downe from the thirteenth Verse of the first Chapter, to the end of the eleventh Verse of this second Chapter. Now those words, and those that follow, to the ninth Verse of the next Chapter, containe speciall exhortations which concerne some Christians onely; namely, subjects, servants, wives, and husbands. Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants, from Verse 18. to the end of this [Page] Chapter; of the duty of wives, in the seven first Verses of the third Chapter: and of the duty of husbands in the eighth Verse of that Chapter.

So that the Apostle having taught all Christians before how to behave themselves in their generall calling, hee now undertakes to teach some sorts of Christians in particular, how to order themselves in their particular callings; and so hee teacheth them in some things that concerne the Politickes, and in some things that concerne the Oeconomickes. Unto order in a Common wealth belongs the duty of Subjects: and unto houshold government belongs the duty of Servants, Wives, and Husbands.

From the coherence, and the generall consideration of the whole exhortation, divers things may bee noted before I breake open the particulars of the Text.

1 The Word of God must bee the warrant of all the actions of our life: it not onely gives order about the businesses of Religion, but it prescribes matter of obedience in all our conversation; it tells us what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes us the perfection of the Scripture. Theologie is the Mistresse of all Sciences: it perfects the sound knowledge of the Ethicks, Politickes, or Oeconomickes, and it should teach therefore in our callings, whether generall or particular, to seeke warrant from the Word, which warrant wee may finde either expressed particularly, or else implyed in generall directions: and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture, and so not affright or disquiet our selves with vaine fears that way.

2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world; this appeares, in that hee enjoines them the duties of subjects first, and in that they doe teach them the duty of submission, both in this and other Scriptures, with great force and violence (as it were) of arguments: which shewes that they were wonderfull desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way: and the reasons are divers and many, why Christians should bee above all men carefull to keepe the lawes of Princes: first, because by breaking the lawes of men they sinne against God. Secondly, because evill minded men have in all ages watched godly Christians, to see whether they could finde any fault by them in the matters of the kingdome. Thirdly, because if earthly Princes be provoked, it may cause a generall trouble of the Churches; the offendors many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes bee good, the carefull obedience of their Subjects may incourage them to be great helpes to Religion, even to be Nursing-fathers and Nursing-mothers to the Churches, 1 Tim. 2.2. Fiftly, because perversnesse and contempt, and carelesse neglect of the lawes of Princes many times proves scandalous, and Wee must not offend them that are without, 1 Cor. 10.2. Col. 4.5. Many that were somewhat enclined to embrace the sincerity of the Gospell, have beene cast backe, and professe that therefore they abhorre such people, because they observe their disobedience against humane government, either through indiscretion, or nice scruples, or perverse wilfulnesse.

The use may be to reprove the carelesnesse of many Christians this way, and that for divers offences: as first, for sluggishnesse, in not studying the Lawes of the Countries where they live. Some Christians have a secret jealousie against the Lawes of men, and doe in heart thinke meanly of them; and unlesse the equity of the Law stare them in the face, they doe, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, divers Christians doe much sin against the holy desire [Page] and direction of the Apostles, in the intemperancy of their words, when in ordinary discourse they speake with much scorne of the observation of the Lawes of men, which they understand not. A Christian that will not study to be quiet in respect of the Lawes of men, is a singular plague to the Church where he lives.

Doct. 3. We may hence note, that it is necessary for Ministers often to teach their hearers their duty to Magistrates, & to shew the power that Princes have to make Lawes to governe them by. And this is fit to be noted, because of the strange weakenesse and perversnesse of some Christians, that are much offended with their Teachers, if they fall upon doctrine of this nature, with any application to the times, they mistrust them, or censure them to be temporizers, and to speake out of flattery or wilfulnesse, or the like corruption of conscience. I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends, or in such a manner as they discover an apparent hatred of godlinesse it selfe (for these are worthy to bee blamed;) but even of such Ministers as prove the rights of Christian Princes with compassion, and love, and meeknesse, without provoking or reviling tearmes: even these, I say, are mistrusted and censured▪ though we heare and see in other Scriptures, that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned.

Doct. 4. It is necessary wee should first bee taught our duty to God, and those things that concerne a religious life; and then our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he first instructs them as Christians, and then, as Subjects: and there is apparent reason; first, in respect of God; secondly, in respect of themselves; and thirdly, in respect of the Magistrate.

First, in respect of God: for we are first and chiefly bound to God: our first covenant is made with God; and we are more beholding to God, than to all the world besides: and therefore againe to respect his glory, and obedience to him in the first and chiefe place.

Secondly, in respect of our selves and our owne profit, we must study God's Lawes as well as the Lawes of men; yea, with our first and chiefe cares, and accordingly yeild obedience: because though by keeping the Lawes of men wee may live quietly and safely, and with much reputation, yet all this will not protect us against the breach of Gods Law: but the hand of God may pursue us while we live, and we may be damned in hell when we die, for want of a religious life.

Thirdly, in respect of the Magistrate; he shall have the better Subjects by it. Good Christians are the best Subjects; and the knowledge of Religion and Gods Word makes men obey, not for feare or custome, but for conscience sake, and for feare of God's displeasure. And besides, it makes men humble and charitable: humble not to thinke themselves too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs. And it restraines the excessive pronesse of mens natures, that are (without Religion) apt to speake evill of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Governours: and God himselfe doth spare, or blesse them the rather, for the prayers of the righteous.

The use should be to informe and teach all sorts of men to take heed of separating what God hath joyned together. It is an extreme folly to give unto Caesar what is due to Caesar, & not to give unto God what is due to God: and so it were to give unto God what is due to God (if men could doe it) & not to give to Caesar what is due to Caesar. The respect of God's Lawes should make us more carefull to observe mans Lawes. And contrariwise, it is a fearfull case [Page] that many live in, that thinke they have done enough, if they live in obedience in respect of the authority that rules them in the places they live in: they would bee much troubled if the Magistrate should bee offended with them, but are never troubled though they provoke God to his face: and they are maliciously foolish, that would have the Laws of men obeyed, when they are against the Lawes of God; or would have men so rest in observing the just Lawes of men, as not to be so forward and busie about the duties of Religion.

Further, a question may bee here asked, Why the duty of Magistrates is not here set downe, as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without; so farre from being Christians, that they did, for the most part, persecute that way: and therefore they doe avoid medling, or undertaking to teach them that would not learne, but rather be incensed against such Teachers. Besides, if this and other Scriptures of the New Testament be marked, we shall finde, that the duty of Inferiours is both more often, and more fully taught, than the duty of Superiours: for in that new and tender world, great care was to bee had, that, under pretence of Religion, civill obedience, either in the family or Common-wealth, were not neglected. And it is a truth to be knowne at all times, that God would not have Inferiours too skilfull in the duty of Superiours, that they might first learne to shew duty, before they called for duty from their Superiours. That may be one reason why the duty of Masters is not here handled, and in other places of the Epistles but briefly: for many times the description of the duty of Superiours is used but as a glasse by the Inferiours, to pry into the faults of those that rule them; and so grow carelesse, and wilfully stubborne, under pretence of the faults of their Superiours. But some one might say, that by this means, if the Magistrates did turne Christians, they were left without rules of direction, and so they should not know what to doe.

Answ. That inconvenience was long before prevented, because the duty of Magistrates is fully taught in the Old Testament, which unto a godly minde is of as great authority as the New. Thus of the coherence and generall consideration of all the words. The duty of Subjects followes to bee particularly considered of.

Submit.]

Concerning Subjects, here are five things to be considered of:

First, the proposition of Doctrine, in these words; Submit your selves to every ordinance of man for the Lords sake.

Secondly, the exposition of it in one case, and that is, the persons to whom they were to bee subject; to all sorts of Governours, to Kings, or any other Governours.

Thirdly, the confirmation by reason. Ver. 14, 15.

Fourthly, the answer of an Objection, Ver. 16.

Fiftly, the conclusion, Vers. 17.

In the Proposition consider,

1 The duty to be done: Submit.

2 The persons must doe it: your selves.

3 The things to which they must bee subject: Ordinances: where is a double extent, (viz) to every ordinance, & though they be ordinances of men.

4 The manner or motive, For the Lords sake.

Submit.]

The duty is to submit unto Magistrates, Rom. 13.1, 2. For Explication, two things are to be considered, Why we must submit? and, How we must submit?

For the first, we must submit; 1 Because God is the Author of Magistracy, Gen. 9.6. Deut. 16.18. Pro. 8.15. Dan. 2.21. Ioh. 19.11. Rom. 13.1, 4, 6.

[Page] Object. The Divell is said to bee the Prince of this world, and hee claimeth all the kingdomes of the earth, Ioh. 12.31. Mat. 4.8, 9.

Sol. He is the Prince of this world by malicious usurpation, not by any right. 2 He is so in relation to wicked men, he is their king, but not of others. 3 He speakes like himselfe, that is, like the father of lyes, when hee claimes all the kingdomes of the earth: for no part of the world is his, because The earth is the Lords, and all that therein is.

Object. But God was angry with the Israelites for their asking of a King; and therefore it seemes it was not his ordinance that there should be Kings.

Sol. He was not angry with them for desiring Governours, for they had Governours before sent of God, and the very King they had afterward, God gave them him, Hos. 13.8. but hee was angry for the cause of their request. Their faith and hope was in a manner spent, and they conceived more hope in a King, than in God that had beene such a King to them so many yeares. 2 Men must be subject, because God hath taken mens consciences bound to subjection, Rom. 13. 3 Because Kings are heads of the people, and therefore as members, it is agreeable that they should submit, and bee ruled and guided. 4 In respect of the benefit men receive by Magistrates, both in outward things, and in matters of Religion. For outward things, men enjoy publike peace and quietnesse, and protection by the help of the power of the Magistrate: And for matters of Religion, earthly Common-wealths are as it were Innes to lodge the Church in, and Princes power affords protection, so as Christians may more safely follow their calling; and if they be godly Kings, they are the very nurses of Religion. And thus of the reasons.

For the second, this Submission hath in it sixe things: the first is,What Submission hath in it, viz. six things. obedience to their lawes and commandements, Tit. 3.1. The second is honour; Rom. 13.7. for they are principalities and powers: as the Angels shine in heaven, so doe Princes on earth. Yea, they are called gods: and so in two respects; first, as they are Gods Deputies and Viceroyes: God executes a part of his Kingdome by Kings. Secondly, as they beare the image of God, and his authority and soveraignty. Now wee must performe this honour by reverence, and by feare of them, and by judging the best of them and their actions, without conceiving suspitions of them, or receiving evill reports against them, or daring to speake evill of those dignities and Rulers of the people: and by all thankefulnesse for the good wee receive by them, acknowledging to the full all their praises. The third is loyalty, by which wee resolve and endevour to the uttermost of our powers, to maintaine and preserve the persons, rights, prerogatives, crownes and dignities of Princes. If wee must lay downe our lives one for another, then much more for our King and Country. The fourth is piety: we must pray for them with all manner of prayer, wee must make supplications for Gods blessing upon them, and deprecations for the removing evils from them: and if they should sinne, and God bee wroth with them, wee should stand up in the gap, and make intercession for them, and we should give thanks for all the mercies the Lord shewes unto them, 2 Tim. 2.1. The fift is maintenance: tribute must bee paid, Rom. 13.7. Christ himselfe submitted herein. The last is subjection to their punishments, Rom. 13.4. yea, to their injuries, as David, Christ, and the Apostles did submit themselves to the injurious dealing of Saul, Pilate, and the Tyrants, when perhaps they could have made resistance.

Use 1. The use may be first, for terror to the seditious: great hath beene the vengeance of God upon Traytors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion: Absolon was hanged up by the haire between heaven and earth, as unworthy both of heaven and earth. The words of our [Page] Saviour Christ are in an high degree true in this case, Hee that taketh [...]up the sword, shall perish by the sword. And S. Paul saith, They shall be damned that resist the power.

Secondly, it should much humble the better sort of men, for divers [...] that are too common; such as are the receiving of evill reports and speaking evill with too frequent intemperancy, grudging at the payment of tribute and taxations, evill surmises of the actions of Princes, and the aptnesse [...]o f [...] vour themselves in the liberty of doubting, concerning obedience to them in things indifferent.

Thirdly, all good Christians should be perswaded to make conscience of this submission, and to that end they should bee at the paines to study this Doctrine, and withall pray to God to direct them and keepe them in his feare and obedience herein: and besides, they should be sure that they meddle not with the changers, or with the seditious, Pro. 24.22.

Your selves.]

These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selves: that is, yeeld obedience uncompelled, doe it of your selves, stay not till you be forced to doe it: and so the Apostle should thereby import, that our submission even to men should bee performed willingly, and so wee should willingly and cheerefully obey their lawes, honour and defend their persons, pray for them to God, yeeld them tribute; yea, wee should without murmuring submit our selves to their punishments, yea, cheerefully beare their injuries; and so it removes grudging and force from our submission. But I rather understand the words to note the matter to bee submitted, and that is our selves; not our goods onely for tribute or custome, but our persons also must bee at the Princes service; our very bodies must be submitted both to doe the labour tha [...] belongs to the beating of any office for the publike good, and to the enduring of any punishment, by the lawes to be inflicted upon the body; and to the imploying of the body and life in defence of the true Religion, and of the King [...] person, law and desire, in warre or otherwise. This is manifest by the frequent wars in the Old Testament, both required and performed: nor may any say, that Christians in the New Testament are not charged in the businesse of warre; for,

First, It was Christ's maine intendment to forme a spirituall Kingdome to God: he left the state of earthly Kingdomes to the condition they were in before.

Secondly, when the Apostles doe in the generall require the submission of Christians to their Magistrates, without exception of their obedience in warre or otherwise, it is manifest that they leave them to the lawes of nature, and the lawes of God before.

Thirdly, even in the New Testament this is implyed by Iohn Baptist's answer to the souldiers, Luk. 3.14. and the praises of those worthy warriours, Heb. 11.33, 34 (In which place also is a manifest proofe for subjection, even in our bodies, to the sentences of Magistrates, whether just or unjust.) And the Magistrate's sword, Rom. 13.4. is not onely a sword of justice upon malefactors in his owne land, but of revenge on the enemies of God, or the Church, or Common-wealth abroad. And for that saying of our Saviour to Peter, He that taketh the sword, shall perish with the sword, Mat. 26.52. it is spoken of him to whom of the Lord it is not delivered; that is, of him that hath not authority from God, as Magistrates have to command others to take the sword: and it was spoken to Peter, a Pastour of soules, Put up again thy sword into his place. That materiall sword was not for him to use.

Thirdly, note, that it is indefinitely propounded▪ Your selves; that is, all [Page] of all sorts, no man can bee exempted from subjection to Princes. Christians must obey as well as Pagans, strangers as well as home-borne, while they are within their gates. All the doubt is, whether Church-men are to bee subject to secular Princes. The Papists deny it: but wee affirme it, and have reason so to doe. First, because the precept is generall without exception. Secondly, because the Apostle saith, Rom. 13.1. that Every soule must bee subject: and therefore if Church-men have soules, they must bee subject to the higher Powers. Thirdly, because Princes have executed their authority over C [...]urch-men, whereof wee have manifest examples in the Word: as, David appointed the orders and offices of the Levites. Salomon put downe Abiathar from the Priest-hood. Iosiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passeover. Christ himselfe was subject to the authority of Princes: hee gave tribute, and appeared at their Tribunall. Paul was subject, and appeared before the Magistrates, and used their power when hee appeal'd to Caesar, 3. Thes. 2. Fourthly, there is manifest reason for it: for if Church-men bee citizens or members of the Common-wealth, then they must bee subject to the Rulers and Lawes of the Common-wealth. Fiftly, the doctrine of the purest times since the Apostles, is agreeable hereunto: for Chrysostome upon the thirteenth to the Romans, avouches it, that Priests and Monkes, yea, Apostles, Evangelists, and Prophets, must be subject to secular Powers. And Bernard reasons out of that place th [...]s: If every soule must bee subject, then yours also that are Churchmen: who hath ex [...]epted you from this All? Siquis tentat excipere, con [...] tur decipere. Agnoscit dominum suum & [...]er [...]. If any man goe about to except you, hee goes about to deceive you. And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy.

They object, that the ecclesiasticall government is greater than the secular, jure divino: and therefore Church-men ought not to be subject, because the Superiour ought not to be subject to the Inferiour.

Ans. The ecclesiasticall government is superiour to the secular government, and it is inferiour to it: it is superiour, in respect of the rule over themselves in the things of the kingdome of heaven, by means appointed of Christ, viz. the Word and Sacraments, &c. but it is inferiour, in respect of civill subjection in the obedience or submission that concernes body and goods. The Prince must bee subject to the Church in matters of faith and godlinesse; and the Church subject to the Prince in matters of this life, and civill subjection. How farre Princes have power in cases ecclesiasticall, will bee shewed afterwards.

They object, that divers Councels doe except the Clergie from the Barre and Tribunall of Princes; and divers Popes have discharged the Clergy of such subjection.

Answ. Councels and Popes cannot decree against the Word of God: besides, they judge and determine in their own case; for what were the Popes or Councels but Clergy-men? Moreover, the Popes assumed a power to themselves, which was never given them: for they were so farre off from having power to free their Clergy, that they had no power to free themselves, 2. Thes. 2.7.

They object againe, and say, that it is absurd the sheep should rule and judge the shepheard: Princes are but sheepe, and Priests are the shepheards.

Answ. Magistrates are not sheep in all things, but in spirituall things, in matters of faith; and so Ministers are shepheards to feed their soules: but in civill things, the Magistrate is the shepheard, and the Clergy-men sheepe, because citizens or subjects.

But they say, that Clergy-men are freed by priviledge from the Emperors, [Page] and by the Lawes of the Empire.

Ans. If that be so, then their priviledge is, Iure humano, not divixo. Secondly, they plead a false priviledge: for in things in question they were never priviledged; that is, in matter of obedience to the Law, or in matter of punishment in things criminall. Thirdly, if it were so, then they are subject to Princes: for hee that grants a priviledge, is greater than hee to whom it is granted. But the last and best answer is, that Princes can grant no such priviledge. Can a father free his sonne that hee shall not honour him? or a husband free his wife that shee shall not bee subject to him? No more can a Prince free his subjects from obedience or subjection, because the subject is tyed by the Law of nature and by Gods Law, which Princes cannot undoe.

Thus of the third point.

Fourthly, when hee saith, Submit your selves, he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs. Every godly Christian hath some things which are not his owne, but Gods, and those he must not subject to the will of Princes: as his Religion, his Faith, the Word of God, the Sacraments, his prayers: for those are none of Caesars, and therefore must not be given to Caesar.

Thus of who, or what must be submitted.

To every ordinance of man.]

There are two senses given of these words: some understand them of Magistrates themselves; some of the Lawes of Magistrates. It is not easie to tell how to restraine the text to either of these; for both are true, and the former included in the latter, and the latter implyed in the former: and therefore I purpose to handle the words according to the sense in both respects.

First then, wee must be subject to every ordinance of man; that is, to all sorts of Magistrates. And the Apostle seemeth to expound it when hee saith, Whether it bee to the King, or to the governours, as importing that they were the ordinances he spake of before. Now concerning Magistrates as they are here intreated of, these things are to be noted.

First, that Magistrates are an ordinance of men; and so they are in divers respects, because magistracy is a thing proper to men. Secondly, in respect of the end, because it is ordained for the good of men. Thirdly, because the choise of the kinde of Magistrates hath beene for the most part left unto men: for God hath not tyed all nations to a kinde of government, but left them for the most part free: and therefore some governed by Kings, some by Emperors, some by Consuls, some by Dukes, some by Princes or Earles, or the like. Fourthly, because in the New Testament Christ did not at all imploy himselfe in settling any order for the corporall government of his Church in this world, it being specially his intent for the raising of his spirituall kingdome, and the ordering of the government that concerned the soules of men and their full subjection. Onely we must take heed of one sinne here, and that is, that we conceive not the Magistrates are mans ordinance, as if man appointed or ordained, or invented them, for that is contrary to expresse Scripture, that calls all those earthly powers Gods ordinance: they are by divine institution, Rom. 13.1, 2, 3. Pro. 8.15. 2 Chron. 19.6. Dan. 4.14, 22.

Ob. Hos. 8.4. it is said, They made them a King, but not by mee.

Sol. God disclaimes not the ordinance: for hee himselfe had appointed Ieroboam to be King (of whom the Prophet speaketh;) but he disclaimes the manner or the choise of him as it was done by the Prophet, which chose him in a mutiny, and without respect to Gods will.

Ob. Nimrod was the first that brought in Magistracy, and he is taxed for it in Gen. 10.9.

[Page] Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these word [...] have beene interpreted either properly thus: He was a hunter of beasts before the Lord, that is, which beasts hee would sacrifice before the Lord; or meta [...]horically, that hee was the first that set up Monarchies of the thraldome, appointing Lawes and a forme of Government:A [...] Ezra. and this hee did by instinct from God, for the protection of the Church and Common-wealth, against the injuries of those that dwelt neere them.

Secondly, say that hee is in these words condemned as a hunter, that is, a tyrant, as the word is taken, Lament. 3.5. Ierem. 16.16. Ezech. 32.30. &c. and that it is added, Before the Lord, to note, that he did oppresse men by manifest violence openly, shaking off all feare even of God himselfe; yet it followes not, that his power was not of God: the manner of getting it was evill, but the power was good.

Thirdly, it will not follow that Magistracy is evill, or not of God, because it had an ill beginning, if it were granted, that it did begin in Nimrod: For so the translation of Ioseph into Aegypt, and the Kingdome of Saul, and Ieroboam, &c. should be evill, and not of God: for they had ill beginnings.

But lastly, I answer, that Nimrod was not the first beginner of authority, or power, or government, though hee were of that kinde of Governours; for there was a hunter both Ecclesiasticall and Civill before; yea and there were Cities in the world before, therefore there must needs bee government and Governours: Cain built a City, yea and God himselfe ordained Magistracy after the floud, when he said: By man shall his bloud be shed, Genes. 9.6. In short, Nimrod was the author of the Babylonicall tyrannicall Monarchy; not the authour of the Magistracy, or civill authority over others.

Object. Many Kingdomes and Officers are gotten by evill meanes.

Solut. So many men get goods by usury, or robbery; yet the things are of God.

Object. But we see, that Magistrates are chiefe, and set up by men.

Solut. So the fruits of the earth are gotten in by the labour and care of men, are they not therefore of God? Ministers are chosen of men, is not their calling therefore of God? Second causes doe not exclude the first.

To conclude, the Magistracy is the ordinance of men subjectively,1 Subjectivè. as it is enjoyed or borne by men; and objectively, as it is imployed amongst men,2 Objectivè. and in respect of the end, as it is for the good of men.3 [...]. But the true word Creation or Ordinance shewes it is Gods worke, or institution,4 [...]. or appointment.

Secondly, it is to be noted, that we are bound to submit our selves to the ordinances, that is, to the office, or calling, or authority: hee doth not mention the persons so much as the calling; because oftentimes there is found in the persons vices, and some causes of not obeying: but in such againe, wee must not consider the person, but the ordinance, or calling it selfe.

Thirdly, we must submit our selves to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may be distinguished, either in respect of 1 Iurisdiction, 2 or Religion, 3 or Objects, 4 or Affaires, 5 or Office, 6 or Adjuncts, 7 or Dignitie. First, in respect of Iurisdiction: some are superiour, that they have none above them but God; as Emperor, King, Dictator, Senate, &c. or inferiour, which is appointed by the superiour; as are all inferiour Governours and Officers. Secondly, in respect of Religion; some are beleevers, as David: some infidels, and so are either such as persecute Religion, as Herod, Iulian; or tolerate it, as Trajane. Thirdly, in respect of Objects, [Page] some are Togati, Governours; some are Armati, Marshall men. Fourthly, in respect of Businesse, some are Councellours, some Senatours, some Judges, &c. Fifthly, in respect of Office, some are [...]. Law-givers; some are [...], Law-keepers, as Justices and the like. Sixthly, in respect of Adjuncts, some are lawfull and just, and good Magistrates, who come by their power by lawfull election or succession, and doe exercise it well: others are are unlawfull or bad Magistrates, as having (in respect of the manner) attained their places by unlawfull meanes, or doe exercise their authoritie with cruelty or partiality, or the like. Seventhly, in respect of Dignitie: some have dignity and not authority; as such as enjoy the titles of Dukes, Earles, Lords, Knights, Esquires, or Gentlemen: some have dignity and authority also, as such of any of the former kinde, or the like, as are likewise called to any office of rule and gove [...]nment, or service. Now wee must bee subject not alone to the King or Superiour, but to governours under them, as the Text shewes. We must be subject to Prince that are Infidels, as well as to Christian Princes; for such were the Magistrates for the most part when the Apostles writ: So we must be subject to unworthy, or vicious, or tyrannous Princes, as well as to godly, and vertuous, and loving Princes, which the word here translated Ordinance, imports: for it signifies creation. And so Magistracie is a creation in divers respects; First, because God was the author of it, as he was of the world. Secondly, because Magistrates are raised beyond expectation. Thirdly, because many times God, as a righteous Judge, suffers many m [...]n to get into high places of honour and authority, that have no worthinesse, or fitnesse, or stuffe in them, more than hee would have to rule or furnish it selfe: even to such Magistrates also must we submit. Onely for the last distinction, there is a difference for such as excell onely for titles of dignitie, and have not authoritie: wee must reverence and shew as civill respect unto them, as belongs to their places: but we are not bound to submit our selves to them by way of obedience; for that is due only to such as have authoritie as well as dignitie.

Thus of subjection to Magistrates: subjection to the lawes of Magistrates followes.

Concerning the lawes and ordinances of Magistrates, two things may hence be gathered.

First, that we must subject our selves to such lawes and ordinances as men that are in authority doe make: wee are bound to this subjection, even to mens lawes: that we are bound, the very words of the Text prove: howsoever, or in what respect wee are bound, is to bee distinctly considered. For mans lawes doe not binde as God's lawes doe: for God's lawes doe binde not onely the outward man, but the inward man also, even the very consciences more distinctly and particularly. The lawes of men binde onely the outward man properly: for God reserveth the conscience of man onely to his owne command. Now whereas the Apostle saith, Rom. 13.5. Wee must obey Magistrates not onely for feare, but for conscience, it is thus to bee understood: First, that men are not onely driven to obedience of Magistrates for feare of punishment, but even by their owne conscience, ever testifying that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the vertue of God's Commandement, that requires this obedience of men, not simply in respect of the lawes of men.

Secondly, that we are bound to obey every ordinance of man, that is, all sorts of lawes made by men. This needs explication: for it is evident by divers examples in Scripture, of godly men that have refused to obey in some cases: and the Apostles have left a rule, Acts 5. that in some cases it is better to obey God than man. And therefore I would consider of it distinctly, in [Page] what things they have no authority to command, and in what things they have authority.

For the first. In some cases Magistrates have not authority: and if they doe command, we are not bound to obey. For every Magistrate stands bound himselfe to looke to it, that he transgresse not in these cases:In what things the Magist [...]ate is not to be obeyed. He is bound to the law of nature as hee is a man, and to the law of God as hee is a Christian, and to the fundamentall lawes of the Kingdome as hee is a Prince or Magistrate: so that hee must make no lawes or ordinances against any of these Lawes, especially he may command nothing forbidden in God's Word, nor forbid any thing that is commanded in God's Word: some instances will be given afterwards.

For the second. In what things they may make lawes,In what things they are to be obeyed. there is no question in these cases I now maintaine: as if they make lawes in meere civill things for the good of the Common-wealth, there is no doubt but wee must obey: the expresse words of the Text require our submission; and so i [...] they make lawes to enjoyne their subjection to doe such things as are commanded by God in Scripture, or to forbid the doing of such things as are expresly condemned in God's Word.

There are other cases that have been by men of diseased minds doubted of: but yet subm [...]ssion is by the Word of God required in them, as well as in other cases. For instance: Men ought to submit themselves in these cases following; as first in civill things, if mens lawes be in some sort injurious, as in matter of mens goods. A Prince makes lawes to lay too heavie taxations upon the subject, yet the subject must submit: and therefore the ten Tribes did sinfully to refuse Rehoboam, and rebell against him for that reason. If any object that Naboth did not yeeld to Ahab when hee desired his Vineyard; I answer first, that some difference must be put between the occasions of Princes, I meane their desires, and their lawes: the inordinate desires of Princes are not alwayes necessarie to be fulfilled. Secondly, Naboth was tied by the Law of God to keepe his inheritance: for God had tied every man to keepe his ancient inheritance, and to marrie within his Tribe, that so it might bee cleerely manifest of what stocke the Messias should come, Lev. 25.23. Num. 36.7, 9. But this was an ordinance peculiar to the Jewish government.

Secondly, in Church-matters the Magistrate may command, and the Subject must obey. Now because many questions are moved about the Magistrates authority in Church-affaires, and about Church-men, therefore I will here proceed distinctly, and shew first what they cannot doe about Religion, and then what they may doe.

These things they cannot doe, that is, they have no power or authority to meddle in them: as,

First,In what matters ecclesiasti [...]ll [...]he Magistrate hath no power. the civill Magistrate hath no power nor authority to execute the office of the Church-Minister: he may not preach in the Church, or administer the Sacraments, or execute the censures of the Church, Heb. 5.5. 1 Cor. 7.10. The presumption of Ieroboam and Uzziah herein was punished, 1 Kings 13. 2 Chron. 26.

Secondly, hee hath no power to make lawes that shall binde men to beleeve his devices, as matters of faith and doctrine: for these things depend upon the will of God, not of Princes.

Thirdly, hee hath not power to bring in any idolatrous service into the Church, as a part of Gods worship, Esay 29.13. Mat. 15.19. And therefore Ieroboam was condemned for the Calves, and Ahab for Baal, and Ahaz for the Altar of Damascus, and all the Kings for the high places.

Fourthly, hee hath no power to set up a Ministery in the Church, that for the substance of the calling was not instituted by Christ, Ephes. 4.11, 12. [Page] Heb. 5.5. All Ministers of the Gospell have their mission from Christ.

In what things he hath power ecclesiasticall.Thus of what they cannot doe: what they can and ought to doe followes. For it is certaine, that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the subject: and therefore, in respect of Religion, they are said to be nursing fathers and nursing mothers. The Apostle saith, Rom. 13.5. of the Magistrate, He is the Minister of God for thy good. Now the good of the Subject is not onely a civill good, done civilly; but done spiritually, a spirituall good, which is the greatest good of the Subject, and therefore to bee most sought for by the Prince. And as in respect of their civill good he must provide that justice may flourish in the Common-wealth: so in respect of their spirituall good, hee must provide that Religion may flourish in the Church: and to this end,

First, he may and ought by his lawes to enjoyne the profession of the true Religion, and the confession of faith according to the Word of God.

Secondly, he may and ought to provide to the uttermost of his power, that the Churches may be furnished with able Ministers, and that they likewise may have power to call and ordaine other Ministers, and dispose, or depose, as may be best for the good of the Church.

Thirdly, he may and ought to provide by his lawes and order, that the Word of God may be sincerely and purely taught, and the Sacraments rightly administred, and the censures of the Church executed according to the Word.

Fourthly, he may and ought by his lawes to forbid, and accordingly to punish blasphemies, heresies, idolatrie, sacriledge, and the like.

Now that the godly Princes have had power in these and the like cases about Religion is plaine: Moses by the appointment of God gave order to Aaron and the people in the businesse of Religion: Iosua appoints circumcision, Iosh. 5. proclaimes the law of God, Iosh. 8. renewes the covenant with God, Iosh. 24. David disposeth of the officers about the Tabernacle, 1 Chro. 23. and brings home the Arke, 2 King. 6. Salomon dedicated the Temple: Asa the King made such a law as this, that whosoever would not seeke the God of Israel should die: Ezechias brake downe the brazen Serpent, 2 Kings 18. commanded the Priests to cleanse the Temple, 2 Chron. 29. and to celebrate the Pas [...]over; and commanded the Levites to help the Priests, because the Priests were not then cleane, 2 Chron. [...]0. Iosias destroyed the Idols, sent his Princes to see to the restoring of the House of God, appointed the Priests to their Ministeries in the Temple, &c. 2 Chron. 34. and 35. And whatsoever power the Princes had in the Old Testament, the same power Christian Princes have in the New Testament. Many testimonies might more be added. Salomon deposed Abiathar: Iehosaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities: But these may suffice.

Quest. But may the Magistrate lawfully make or appoint any orders to binde the Subjects about the worship of God?

Ans. The Magistrate may and ought to determine the circumstances of Gods worship, which are not determined in the Word: hee may not appoint any more duties as a worship to God, but as a keeper of the first Table. Hee may give order for the circumstances in or about the doing of religious duties in the Church: as, hee may appoint the time, place, and outward forme of prayer, administration of the Sacraments, fasting, almes, or the like. These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.

Actions about Gods w [...]rsh [...] of two sorts.All actions about Gods worship are of two sorts: some differ not from the worship it selfe, but are things that God especially looketh at in his worship, [Page] such as is the purity and san [...]tity of the heart: some belong to the worship of God, as he [...]ps and instruments for the better pe [...]forming or declaring of that worship. The first sort of actions must be prescribed onely by God: who onely can give what he requires; and of this sort whatsoever is not commanded, is forbidden: no man may adde, or take away, or change in these things. The second sort are not all of a kinde neither.Quoad [...]. Quoad [...]. For some are necessary in respect of the being of them; as th [...]t there should be Churches, marriages, or that the Sacraments should be administred, &c. and these also must be instituted of God onely: but some are contingents, and belong to the manner, how or when, as may best agree to the condition of each particular Church. Now these last God hath left to the Church, and so to the Christian Magistrate to dispose of, so as God's truth, Christian simplicity, or publike edification be not hindred or violated.

Quest. But here might some one say, In these things the matter was appointed of God: the Magistrate meddles onely with the manner or the circumstances. But may Magistrates by their owne authority, bring into the Church things that for matter or manner were never appointed by God, and so enjoyne their owne inventions to be observed by the subject?

Ans. Inventions of men are of diverse sorts: for,

First, some are impious and contrarie to the Word of God in their owne nature; such as are, The invocation of Saints,Whether any inventions of men ought to be obeyed. selling of Masses and Indulgences, the forbidding of marriage and meats, making of Images, consecration of Altars, the use of holy water, prayer for the dead, monasticall vowes, worship of reliques, the exalting of one Bishop to be over all the world, and such like: these may not be commanded: they are the leaven of Pharisees, and will spoile all, and therefore may not be brought in by any authority.

Secondly, other inventions of men there are that concerne onely things that in their owne nature are indifferent, neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power: for hee may offend in commanding, and subjects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their owne nature to bee used,Gal. 5. Mat. 15. Command. 2. and professe that hee requires them with opinion of worship, holinesse, or merit, or necessity to salvation, then the Magistrate sinnes in so commanding, and the subject sinnes in obeying: but if the Magistrate command things to be used which in their owne nature are indifferent, and professe to disclaime the opinion of holinesse, worship, merit, or necessitie, then it is lawfull to obey his commandements in such cases. So then, traditions brought in with an opinion of necessitie, &c. are unlawfull: but traditions brought in for order and decorum, are lawfull, 1 Cor. 14.40. and this is apparent. For if God have left the ordering of things indifferent to men, why may not Magistrates appoint that order? And if Christians may take in or bring up customes in the time of God's worship, why may not the Magistrate doe it by his authoritie? If Christians may make an order for what garments women should weare on their heads in the time of God's worship, why may not the Magistrate make an order, what garments Ministers should weare in the time of God's worship? If subjects may of their owne heads appoint a feast of their owne making, at the time of God's feast, as they did their love-feasts in the Primitive Church, and withall appointed the action or gesture of kiss [...]ng one another; why may not the Magistrate by his authoritie bring in an action or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally, if in things indifferent a private man may use things indifferent of his owne head, why may hee not use them which the Magistrate commands, and when hee commands him? and if hee may refuse to use [Page] some things onely because of his owne will, why may hee not refuse them when the Magistrate forbiddeth him?

But that this point may be more cleere, I will set downe a Catalogue of inventions of men used for religious ends and uses, without any commandement of God, and that both before the Law, and under the Law, and under the Gospell.

First, before the Law we read of these things.

The laying of the hand under the thigh in swearing, Genes. 24. &c.

Iacobs piller erected, as a religious monument, Genes. 28.18.

Secondly, under the Law we read of these instances.

The Altar of the two Tribes and an halfe, Ios. 22.10. and 27.30.

Davids dancing and playing on all sorts of instruments and songs before the Arke, 1 Chron. 13.8. and 15.16. and 2 Sam. 6.14.

Davids wearing of a linnen Ephod, the garment of the Levites, 1 Chr. 15.27.

Davids appointing of the offices of the Levites, and his bringing in of the new order of singing men into the Temple, 1 Chron. 24. and 25.

The use of sack-cloth and ashes in fasting.

Salomon built another Altar besides the Altar of the Lord, 2 Chron. 7.7.

Hezekias kept the Passeover at a time not appointed by the Law, and the people kept it seven dayes longer, 2 Chron. 30.2, 3, 27.

About the celebration of the Passeover it is manifest, that the godly Iewes brought in of their owne heads,

1. The gesture of sitting, which Christ himselfe also used.

2. The solemne use of the cup, of which mention is made also, that Christ used it, Luke 22.17.

The Rechabites abstinence not onely from wine, (according to the Law of the Nazarites,) but from husbandry and houses, Ierem. 35.

The Jewes had every where Synagogues which were not commanded by the Law, Luk. 7.5.

Mardocheus appointed the feasts of Pur or lots.

Iudas Maccabeus appointed the feast of Tabernacles, which our Saviour graced with his presence.

Thirdly, under the Gospell.

Our Saviour Christ approved the gesture of sitting, and the Cup at the Passeover, the Jewish Synagogues, and the feast of Tabernacles.

The Apostle Paul used the Jewish ceremonies, when they were no more the ordinances of God; as Circumcision, shaving the head, purifying, vowing, contributing, yea sacrificing, Acts 21.

Abstaining from meat sacrificed to Idols.

The observation of the Jewish Sabbath.

The womens coverings, 1 Cor. 11.

The Love-feasts.

The holy kisse.

Quest. But here might some one say, Things indifferent in their owne nature, in the uses of them not inconvenient, may be commanded by the Magistrate, and subjects must obey; but what if the Magistrate command some things to be observed, as are very inconvenient and burthensome, though they be not unlawfull?

Ans. Things inconvenient, even in matters of Religion, may bee commanded in some cases: as when it is to redeeme a far worse inconvenience. For of two evils of punishments, the Magistrate may take the lesse, as well as any other private man. And if that subjects to prevent worse inconveniences, may use inconvenient ceremonies, then may the Magistrate, to prevent worse inconveniences, command inconvenient ceremonies. If the [Page] Apostles may use the inconvenient Jewish ceremonies,Circumcision was a burthen, Acts 5 10▪ and these burthens [...] necessary things, v. 28. and they were [...] to doe well if they observe them, v. 29. then the Apostles may injoyne for a time the use of inconvenient ceremonies: as they did make ordinances about things which yet they called burthens, Acts 16. And Moses may make an ordinance about the use of a bill of divorcement, which yet was a grievous inconvenience to redeeme a worse inconvenience. But if Magistrates doe appoint inconvenient things, and burthen the Church with them, when there would be no great inconvenience to the Church if such things were not, then such Magistrates must give their account to Christ for so doing; but yet the people are bound to obey still, because wee cannot bee freed from our subjection laid upon us by God, except it appeare to us, that they command not onely an inconvenience, but a sinne, as all sound Divines confesse.

But that this point may be distinctly understood, let us survey the inconveniences amongst us usually pretended, and then enquire whether such things may be, viz.

There be five things are thought each of them to make the inventions of men very inconvenient and burthensome, and so not to be used: as,Pretended inconveniences by hum [...]ne Lawes surveyed.

First, if there be no necessary use of them.

Secondly, if they swarve from some patterne may bee had of such things in Scripture.

Thirdly, if they be things have beene or are abused to superstition.

Fourthly, if they have signification put upon them by men.

Fifthly, if they be scandalous in the use of them.

For the first: It is manifest that there was no necessary use of the Jewish ceremonies: For, now the substance and body was come, there was no need of those shadowes, and yet they were used by the Apostles.

For the second; in ceremoniall and circumstantiall things, it is not alwayes a sinne to swarve from examples in Scripture. It doth not follow that Christ did sit at the Lords Supper, and therefore it is unlawfull to kneele: For I can shew that godly men have swarved from the shew of patternes, that did serve to binde stronglier than that example, or such like can doe. As for example: The godly Jewes did sit at the Sacrament, when yet the gesture imported in the Law was standing. And this sitting at the Passeover was manifestly an invention of man: For it was no where commanded. Yea and the Christians that now object the example of Christ in the gesture, yet doe not hold themselves tied to follow the example of Christ neither in divers circumstances about the Sa [...]rament; as, that it was received at night, in a chamber, after supper, in unleavened bread, onely by Ministers, not by women, &c. nor in the matter of gesture in other things, as, that he sate & prayed: and yet none of them pleads that it is necessary for our imitation. And further it may cleerely bee shewed, that the commandement of God about circumstantiall and ceremoniall things, might in some cases bee transgressed without sinne: which shewes that those precepts did never in Gods intendment binde the conscience absolutely, as morall precepts in things substantiall did. As that every man should bee circumcised the eighth day, was Gods commandement: yet the children of Israel were not circumcised for forty yeeres in the wildernesse, Iosuah 5.5, 6, 7, 9. The law was, that None should eat of the shew-bread but the Priests: yet David did eat and was blamelesse, Mat. 12. [...]. The Priests in the Temple did worke or profane the Sabbath, as it is translated, Mat. 12.5. and yet were innocent. It was the law that None must sacrifice any where, but on the one and only Altar of the Lord: yet Salomon sacrificed on another altar, for the reason mentioned in that Text, 2 Chron. 7.7. 1 Kings 8.64. In Hezechias his time they kept the Passeover neither at the time, nor in the ceremoniall manner, as [Page] was required in the Law; and yet they sinned not, 2 Chron. 30.2, 3, 17, 18, 19, 20, 23, 27. To abstaine from meats sacrificed to idols, was enjoyned by the Apostles, Acts 15. and yet that did restraine Christian libertie, being a thing indifferent: and afterward to eat meat sacrificed to idols, swerved from the patterne of that ordinance.

For the third. It is also manifest, that things that were abused to superstition and idolatrie, had notwithstanding a lawfull use when their abuse was removed from them.Acts 15.1. As for instance: The Jewish ceremonies, especially Circumcision, were notoriously abused by the perverse Jewes, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to use them. Againe, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be cleane, and not polluted, by the Apostle Paul. Besides, it is manifest, our Temples, Bells, Chalices, and such like, have beene abused by idolaters, and yet there is not any question made of the lawfull use of them by Divines on either side.

That this point may be a little more understood, we must confesse that in the time of Moses Law, whatsoever thing had beene upon or about the idoll, was infected and made uncleane by the idoll: but withall wee must understand that the idoll, even in those times, did never pollute all things that were of that sort which were before it: it did pollute that very thing in individuo, not all in specie of the same sort. And further, wee must now know, that the idoll is nothing, and can infect nothing of it selfe out of the idolaters use; and so, that those lawes about pollution of idols are ceased: for the Apostle Paul shewes that the very meat that was sacrificed to idols or divels, out of the idols temple, was not polluted, but was lawfull to be used. It was not neere an execrable thing, as was the Babylonish garment in the time of the Law in Achan's possession. Iacob erected a Pillar, as a monument that concerned the true God; and yet it is manifest that the Gentiles have most idolatrously abused themselves in that course of erecting Pillars, Lev. 26.1.

For the fourth point. Such ceremonies as had signification put upon them, were notwithstanding lawfull, as is manifest by the consideration of most of those ceremonies mentioned before: the Altar by Jordan, the Cup used at the Passover, the Cover on the heads of women, and the love-feasts with the holy kisse: and so had all the Jewish ceremonies.

Now for the last thing, which makes things indifferent, with us scandadalous: we are not left without witnesse from the Scriptures in such cases; but that ceremonies knowne to be scandalous, were notwithstanding used. For it is manifest concerning the Jewish ceremonies, that they were scandalous in the usage to the Gentiles, and in the omitting to the Jewes, Acts 21. 21, 22, 27, 28. Gal. 2.3, 9, 12. But that this point of scandall may be distinctly understood, divers rules are to be considered of.

First,Rules about taking and giving scandall at humane ceremonies. that the angring or bare displeasing of other men, is not the offence or scandall condemned in Scripture, as not onely the words in the Originall shew, but all sound Divines grant. A scandall is a stumbling blocke, that occasions a man to fall from grace in the profession of it, into sin or errour.

Secondly, that to give offence by doing any thing which is simply evill in it selfe (as David did by his adultery and murder) this is out of all question abominable.

Thirdly, that the offence of Aliens is to be regarded, that is, we must not doe any thing by which men that are not yet converted, may bee hardened from the liking of Religion: and so offence must not be given either to the Jew, or to the Grecian, 1 Cor. 10.31.

Fourthly, that when the authoritie of the Magistrate or Church hath determined [Page] concerning the use of things indifferent, wee are not now left free, nor are bound to looke at the scandall of particular persons; but must make conscience of it, that wee offend not the Church, by working a greater hu [...]t or losse to the Church, than the particular hurt of private persons can extend unto. In such cases as this the Apostles rule holds: If any man seeme to bee contentious, we have no such custome, nor the Church of God, 1 Cor. 11.16. And we are bound in this Text of the Apostle Peter, to obey the humane ordinances of men in authority; from which obligation other mens offence cannot free us. And the Apostle chargeth us to looke to it, that wee offend not the Church in prescribed ordinances,and that we be carefull not to offend private men in free ceremonies.

Fifthly, that where ceremonies are left free and indifferent, and have no commandement to restraine their use, or enjoyne it, there are men to redeeme the offence of their brethren with no other price, than the losse of liberty in things indifferent. The Apostle Paul faith rather than hee will offend his brother, he will never eat flesh while he liveth, 1 Cor. 10.8.13. Hee doth not say, He will never preach the Gospell while hee liveth, or never receive the Sacraments while hee liveth: a necessitie lay upon him to preach the Gospell, and to yeeld to the use of all lawfull things to get his libertie, whosoever be offended.

Sixthly, that where the person that takes offence is wilfully ignorant, and by all meanes avoids instruction, and will not have the patience to be taught, such offence is not to be regarded. Thus our Saviour Christ teacheth confidently his doctrine of eating his flesh, though the Capernaites were offended: and some of his Disciples turned Apostates about it, being such persons as would not abide the exposition of his meaning, Iohn 6.52.

Seventhly, the like is to be said of such persons as take offence out of envie or malice, as the man in the Parable that envied Christs bountie, or the Pharisees that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1 Pet. 2.8.

Eighthly, that in things that have proved scandalous, yet we are not bound to lose our libertie, till the weake brother declare his offence. Meat sacrificed to idols was offensive to many in all countries, yet the Apostles rule is, Eat, and make no question, unlesse one say, This is meat sacrificed to idols, 1 Cor. 10.25, 28.

Thus of the five things that make things indifferent to become inconvenient, and yet not unlawfull. I might adde some other things; as that a man may practice and use such ceremonies for the advancing of the substantiall part of Gods worship, as hee himselfe hath everie where preached against, Acts 22.21. and in some cases hath refused to doe, Gal. 2.5, 24. Againe, that such inconvenient ceremonies may be imposed upon such persons and Churches as never received them before, Acts 15.19, 38. and 21.25.

Quest. The last question is, Whether wee must submit unto Magistrates, when they command unlawfull things?

Ans. A great difference is to bee put betweene things commanded by Magistrates, concerning the lawfulnesse of which was doubt, and such things concerning which the Subject is assured, that they are unlawfull. It is cleare, that if I know the Magistrate commands a thing unlawfull, I must not doe it, because in that case I am bound to obey God, and not men: but suspition or doubting of the lawfulnesse of things, is no discharge for obedience. It is true, that in things indifferent, which I may doe or not doe, I must bee fully perswaded; and whatsoever is not of faith is sinne: but I suppose, that the Inferiour is not discharged from his obedience in any case, but when he knowes the Magistrate commands a sinne. Infinite confusion [Page] would follow in the family, and Common-wealth, and Churches, if the conjectures and suspitions of the Inferiours might warrant their refusall of subjection.

Secondly, though I must in things unlawfull refuse to obey, yet I must looke to the manner of refusall: I must take heed that I be not guilty of that sinne of speaking evill of dignities, 2 Pet. 2. Iude 8. Which prohibition was given them when the Magistrates were wicked men, and did command unlawfull things.

Thus of the doctrine and explication of these things that concerne mans ordinances, and their authority in the extent of them. The uses follow.

Use. The use may be for reproofe; and so both of those that offend in the excesse, and of those that offend in the defect.

First, some men attribute too much to the ordinances of men, and that divers wayes: as when they account mens ordinances (in the observation of them) to be a worship to God, or to be meritorious, or to bee necessary to salvation, or in themselves simply to binde consciences: and also when more care is had for the keeping of mens ordinances than of Gods Commandements: or when Gods service is hindred, or transgressed, or neglected for mens traditions.

Secondly, some men offend in the defect: as,

1. Such Christians as deny obedience to the ordinances of men in the indifferent or onely inconvenient things.

2. Such Christians as in the manner shew no scruple, nor feare, nor trouble of minde for breaking Gods expresse Law, in requiring obedience to Magistrates, while they are ignorant whether it be a sinne or no to obey; and yet on the other side are extremely fearefull and troubled in themselves, to vary from the advice or example of such men as they account godly, or fathers to them or others in Religion, and so are more fearefull to breake mens traditions than Gods Commandements. Tradition is ill, as well when it comes from good men, as when it comes from bad men.

3. The Jesuites, that maintaine that horrid doctrine of deposing, or murthering of Princes; so farre are they from obeying them. Persons rather to be confuted by strokes than by arguments, as men that offend not onely against the Lawes of God, but the Lawes of Nations, and the Law of Nature.

Hitherto of the things to which they must submit themselves, viz. to every ordinance of man. The motive or manner followes.

For the Lords sake.]

These words doe import both the cause and the manner of submission: they must submit for the Lords sake: and so,

First, there are divers things in God, which should move Christians to all possible care of pleasing and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake that set them up we should obey them. Secondly, Gods Commandements: God hath required our submission, and therefore for the respect of the dutie wee owe to God, we should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods soveraignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God as wee may behold in them or their authority. Fourthly, Gods mercies: we are infinitely bound unto God, and therefore for his sake, even for the love we beare to him wee should doe this which hee requireth. Fifthly, Gods glory: God shall get much honour, and his religion will be well spoken of, if Christians live obediently: and contrariwise, if Christians be not obedient, God may be much dishonoured thereby, and great stormes of affliction may be brought upon the Church by the wrath of [Page] Princes. Sixthly, the judgements of God, because they must give account to God for their behaviour toward Magistrates, as well as for their behaviour towards God himselfe.

Secondly, these words may note the manner of obedience: we must obey Princes for Gods sake: not onely for conscience sake, but even as if wee did obey God himselfe, and with a due respect unto God; and so it may make also a limitation. We must so obey man, as we still have respect unto God, so as nothing be done against the Word or pleasure of God.

Use. The use should be therefore for instruction, to teach us to looke carefully to our selves in our submission, and so to obey,

First, from the heart, because God is intituled to this service.

Secondly, with feare, because God will be an avenger of disobedience and resisting of the powers.

Thi [...]dly, though our subjection should be to our losse, or discredit, or danger, or hurt any way; yet for the Lords sake we should doe it. There is motive enough in God, though there were not worthinesse in the Magistrate, or recompence to us.

Againe, it serves to shew the hatefulnesse of those transgressors that resist the power, and will not make conscience of it to submit themselves to the ordinances of Magistrates. For this is to resist God himselfe, this is [...]: and God will certainly be a revenger of this disobedience, it being his owne cause as well as the Magistrates.

Besides, it serves to informe us concerning the admirable power and wisdome of God, in effecting the subjection of man, to authority of Magistrates. All men naturally affect to excell, and like not superiority in other men. And besides, it is needfull that one man should governe and keepe in order millions of men, disposed as before. Now this well points at the cause of this order and su [...]jection, which is the respect of God. God naturally hath planted in the hearts of men a feare to rebell or disobey, even for feare of God himselfe more than Princes: and besides, God hath made man to see by experience, that he doth defend the persons and rights of Kings, by revenging the disobedience of men: this naturall conscience keepes under naturall men. Now though the Apostle would have godly men to obey for the same reason, yer it i [...] upon an higher ground: for godly men are instructed by the Word of God to obey Princes; yea, herein differ [...] the obedience of the godly from the wicked, that the godly man obeyes for the meere love hee beares to God,and the wicked only for feare of vengeance from God: so both obey for an higher reason than the respect of Princes themselves, even for the Lords sake: the one for the love of God and the care of his glory, the other for feare of his punishments and judgements.

Lastly, it shewes men must so acknowledge the glory of Princes, as that especially we have respect unto the glory of God, who is King of Kings: we must obey Kings in the land, so as God be not disobeyed.

Thus of the Proposition, the Exposition followe [...].

The Apostle labours to cleare this doctrine from divers scruples might be conceived by Christians, whether they arise from the diversitie of the sorts of Magistrates, or from their soveraigntie. For the sorts; hee shewes they must obey Magistrates of all sorts, both superiour and inferiour; the highest and those which are subordinate to them, both Kings and Governours also for their soveraigntie. Hee teacheth them to observe the supremacie of Kings and Monarchs.

In generall, we may learne from the Apostles care, to prevent mistaking herein, that he accounts it a pernicious thing to erre about the authoritie of Princes and their Gover [...]ours. And experience shewes it to be pernicious [Page] sometimes to the persons of Kings, who are often by treason murthered upon wicked and erroneous grounds; and sometimes to the subjects, who draw upon themselves not onely fearefull sinnes, but miserable punishment also, by erring herein: sometimes it is pernicious to religion it selfe, and religious causes, giving not onely scandall, but procuring desolation in the Churches through errours, sometimes on the left hand, and sometimes on the right hand.

Whether to the King.]

It may be questioned, whom the Apostle meanes by the word King? Such as understand the Epistle to be written to the Jewes, may perhaps conceive that the Kings that ruled by deputation in Judea should bee meant, such as were Herod and Agrippa. But in as much as the Jewes were scattered thorow the Provinces, and those provinciall Jewes were most in quiet: and in as much as for the reasons afore given, it is likely that the Epistle was written to all Christians, both Jewes and Gentiles; therefore by the King hee meant Caesar. And then a more scruple ariseth, for the Romans hated the name of a King, and Caesar was an Emperour: to which divers things may be answered.

First, that though the present Governour was an Emperour, yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages, therefore he useth that title that may concerne the most of the Elect in all ages.

Secondly, that though amongst the Romans the title of King was not used; yet the Grecians, in whose language hee writ, did familiarly use the word which we translate King. [...].

Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectuall to note the highest dignitie among men. For it notes him that is the stay or foundation of the people, or the Common-wealth: and though ambitious men sought new titles as higher, yet the Apostle knew that this was most majesticall and honourable: for the tearme of Emperour, in the signification of it, may agree to any subordinate ruler, who governes or commands other men.

Fourthly, it may be that the Apostle, knowing the hypocrisie of those Emperours (who onely disclaimed the name of Kings to avoid the hatred of the people, and yet sought the full right of Kings, a [...]d so to destroy the liberty of the people) giveth the name they sought in substance, though not in tearme. Where by the way we may note,Hypocrisie. how hatefull hypocrisie is to God, and how vaine it is. God will unmaske even Kings, if they d [...]ssemble with him: Hee that trieth the hearts and reines judgeth according to truth, and will not be deceived with pretences. Though men durst not charge Caesar to affect the Kingdome, yet God dares, and will require at his hands the ambition of his heart. And if God will not beare with dissimulation in Kings, much lesse will he beare it in meaner men: hee hates hypocrisie and fained pretences, and painted shewes wheresoever he findes it, which should teach us all to labour for a plaine and upright heart in all things, to direct our words and carriage, according to the true intent of our hearts. For besides that God will plague men for their dissimulation, which cannot be hid from him, it fals out usually, that such as use dissembling are perpetually suspected (all their faire pretences notwithstanding) as those Caesars were.

Lastly, the Apostle may name Kings, to prevent rebellion in the subjects, which either should feare such as affected the title, or live under such as professed themselves to be Kings; and so the meaning is, that he would have them obey even Kings, how hatefull soever naturally that kinde of government did seeme unto them.

[Page]It may be that the Apostle mentioneth Kings, as the last kinde of government; a Monarchy being in many respects the most excellent forme of government, as being such a forme of government as comes neerest to the similitude of God, who is not onely one in nature, but in government also; and is most agreeable to nature, which doth affect unity, as well in the body politick, as in the body naturall. But I let this passe as a question belonging rather to the Politicks than to Divinity, to be discussed at large.

Thus conjecturally of the reason, why the Apostle useth this tearme.

Concerning Kings, I propound these things to be considered of.

First, the originall of Kings.

Secondly, the excellencie of Kings: both these tend to worke in man the care of obedience to them and their Lawes.

Thirdly, the indefinite manner of propounding the tearme, shewing that this submission belongs to all Kings.

Fourthly, the uses of all.

For the first. It is not unprofitable to consider how men came by degrees,Originall of Kings. at length to subject themselves to this government of Kings.

First, man by the instinct of God, and by the nature given him,Homo naturâ est animal politicum. tends to society. Of all creatures man is unaptest to live alone. Mans language shewes that he was made to society: and mans disposition shewes that it likes not any estate that must be removed from the knowledge and conversation of other men. He that can live without society, is either better than a man, as is God; or worse than a man, as is a beast.

The first kinde of society was oeconomicall, as houshold society:Divers kindes of societies. where was first a society betweene man and wife; and thence by propagation grew the society to a full houshold, by the comming in of children and servants. And hence was the first forme of government; where the father of the family was the Head and Ruler.

The second kinde of society was a Village or Towne, which contained in it the government of divers houses or families: and this was occasioned either by increase of posterity, or for prevention of harmes, or out of necessity for supply of necessaries. At the first, a Village or Towne contained (as is thought) onely the severall branches of the same family, that is, when men lived so long, such as were descended of their bloud, and were ruled by the chiefe and first of their bloud. Afterwards, strangers of other families that were fewer in number mingled with them, to avoid the danger of wild beasts, or the injuries of other men: yea, one of the words used for a village is derived from a word that signifies a Fountaine, and so importeth,Pagus a [...]. that necessity drew men to dwell together, that so they might enjoy the benefit of nature for water, which in the Countries first planted was not universally to be had, but one Well must serve divers housholds: and so the Springs of water was one cause to bring men to this kinde of society and dwelling together.

The third kinde of society was a City, which consisted of the people of many Villages: and into this society men came both for commodity and necessity. For commodity, as namely for trades, and the education of children, and the exercise of Religion, and the administration of justice: for necessity, that so they might be strengthened against their enemies; and to this end they walled and ditched about their Cities: as also to keepe in offenders that they might not flee, and to keepe out such as were banished that they might not returne: and in this society first began the government of Kings. For from the beginning it is thought, that every City had a King, as a Monarch to rule and defend it, as appeares in Genesis, There was a King of Sodome and Gomorrah: and so every of the other Cities had their different Kings.

[Page]Fourthly, when men increased so fast that one City could not hold the people which lived in it, then began Countries and Provinces: and at length the whole Nation consisting of many Cities became subject to one King: and afterwards by conquest or marriage, diverse Nations yeelded obedience to one King.

Now the ends why humane societies became subject to Kings and to superiour Powers, were the Common-weale and the benefit of the people so united: for power was given to Kings, that so men might bee protected in the practice of vertue, that peace might be preserved among the Inhabitants, that the common priviledges might be maintained, that courses for raising of riches and trades might be held. Each man did looke to his owne wealth, but the King was to looke to the Common-wealth.

And thus much of the Originall of Kings. Their excellencie above other men followes.

The excellencie of Kings above others. Secondly, it must needs appeare that Kings are of all men most excellent, in respect of their outward condition and calling;

1. Because God himselfe was a King, and is delighted to ranke himselfe among men of that degree.

2. Because their creation is from God: they are a speciall sort of men raised in a peculiar manner to their places by God, who pleads it as his glory that Kings raigne by him, Prov. 8. Rom. 13.

3. Because God hath communicated to Kings the image of his owne Majestie, and printed in the natures of men a naturall forme of Kings, as the Vice-gerents to God himselfe.

4. Because a divine sentence is in the mouth of the King, as Salomon faith: their judgement is God's judgement: and God would have the people to beleeve that what they say in judgement, God himselfe saith it.

5. Because they have a power above all other men; of which when I come to treat of the word Superiour.

6. Because they take accounts of all other men, but give accounts onely to God.

7. Because they have the treasure of honour: they give all the honour which is possessed by any of their subjects, and so doe they all offices of honour and government in their Dominions.

8. Because they are the Basis, or the foundation, or stay of all their subjects; who are maintained in Religion, Justice and Peace, by their meanes.

And thus of their excellencie.

Thirdly, it is to be noted that the word is set downe indefinitely: and so it shewes that this honour belongeth to all Kings in the substance of it, whether he be a King of one City, or many; whether he be a Jew or Gentile, a Christian or Pagan, Hereticall or Orthodoxall, Caesar or Herod, young or old, vertuous or vitious.

Use. Fourthly, the use should bee therefore from hence, to inforce upon our hearts an increase of care and conscience, in acknowledging the honour and right of Kings, and in loyall and sincere observance and obedience to their Lawes. It should not seeme grievous to men to bee held under the yoke of obedience, and to bee subject to others that are but men as well as themselves.

There are many things may encourage the hearts of subjects, without grievance to beare the superiority of Princes, and not to be discontented: for,

First, Kings have nothing but what they have received.

Secondly, if Kings doe wrong, they must give account to God for all the wrongs that they have done.

Thirdly, God hath charged Princes to bee carefull of their subjects: [Page] hee hath given them lawes though they bee Kings.

Fourthly, Princes subjects are first bound to God: and therefore they are not tied to Princes in any thing contrary to Gods Word.

Fifthly, though the outward man be subjected to the power of Princes, yet their consciences are free: in spirit they are subject onely to the God of spirits.

Sixthly, the hearts of Kings are in the hands of the Lord, and he turneth them as he pleaseth, Prov. 21.

Seventhly, though God hath set up Kings, yet he hath not put downe himselfe, but he ruleth in all these things: he is King of heaven, Dan. 4.34. and he is King of all the earth, Psal. 47.8. He is a King immortall, 1 Tim. 1.12.

Eighthly, whereas thousands of subjects cannot attaine to the sight of the King, nor obtaine any particular suit from him, nor can the King provide for them in particular: yet may they goe to God and Jesus Christ, who is King of righteousnesse and peace; they may get great suits in heaven, and shall bee provided for in all needfull things, Psal. 23.1. and 5.3. and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Revel. 7.17.

Lastly, though they be subjects now in respect of earthly Princes: yet in respect of God they are anointed to be Kings themselves, and shall receive a Kingdome better than all the kingdomes of the earth. The Princes of this world are but mortall Kings; but every godly man is a King immortall, hee partakes the title of God himselfe. God is a King immortall by nature,1 Tim. 1.12. and he is a King immortall by adoption and grace: and besides, the poorest subject that is a true Christian, entertaineth the King of glory every day, Psal. 24, 7, 9.

As superiour. [ [...]]

The word signifieth one that hath above the havings of other men: and so the King hath more than all his subjects, not onely in matter of maintenance, but also in matter of authoritie and supremacie: this his having in supremacie is here meant.

That the King is supreme, is so manifest by this text as it needs no proofe: Princes are called therefore in the Old Testament, Heads of the Tribes, or of the people, to signifie that they were not onely higher in place, but had soveraigne and supreme authoritie over all the people.

This supremacie of Kings gives them authoritie in all causes both ecclesia [...]ticall and civill, and over all persons, Church-men as well as Lay-men, as hath beene proved at large before in the former parts of this verse.

The use is therefore to coufute the damnable pleadings of the Popes of Rome and their adherents, that claime to have the right of supremacie above the Kings and Princes of the world. There are divers manifest arguments to overthrow the supremacie of the Pope.

First, this expresse text, that acknowledgeth the Kings to be superiour; this was the Doctrine in the Apostles times.

Secondly [...] it is more to bee noted, that Peter himselfe, who by the opinion of the Papists had the height of place in the Church, that even Peter (I say) is so far from claiming this to himselfe, that hee directs Christians to acknowledge supremacie onely as the right of Kings, yea and flatly forbids dominion in the Clergie, 1 Pet. 5.5.

Thirdly, our Saviour Christ at large beats downe this primacie, or supremacie in his Apostles and all Church-men, shewing that they had not authoritie as the Kings of the earth had; it must not bee so with them: and much lesse had they authoritie over the Kings of the earth, Matth. 20.25. Luke 22.25.

Fourthly, every soule must bee subject to the higher powers. If every [Page] soule, then Church-men if they have soules must be subject, and therefore may not rule, Rom. 13.1.

Fifthly, Christ and the Apostles never claimed any such supremacie, but shewed the contrary by their doctrine and practice.

Sixthly, it is made the expresse marke of that man of sinne, that hee lifts up himselfe above all that is called God, that is, above Magistrates, 2 Thess. 2.

This hath beene the constant Doctrine of the ancient Fathers.

Origen Homil. 7. in Isai. faith, Hee that is called to a Bishoprick is not called to principality, but to the service of the Church.

Tertullian lib. ad Scapul. faith, We reverence the Emperour, as a man second to God, and the onely one that is lesse than God; and also, Tertullian de Ido. Capite 18.

Nazianzen orat. ad subdit. & Imperat. All men must bee subject to higher powers.

The expresse testimonies of Chrysostome and Bernard upon Rom. 1 3. have beene quoted before, read Bernard. de consid. lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil. 42. in Ioan. Ambrose in 2 Tim. 2.4.

Secondly, this should confirme every good subject to acknowledge and maintaine the Kings supremacie, and willingly to binde himselfe thereunto by oath: For the oath of supremacie is the bond of this subjection, and this oath men must take without equivocation, mentall evasion, or secret reservation;Bernard. Epist. 170. yea it should binde in them the same resolution was in Saint Bernard: who faith thus, If all the world would conspire against me, to make me complot any thing against the Kings Majesty, yet I would feare God, and not dare to offend the King ordained of God.

Or unto governours.]

By governours, he either meanes all other sorts of Magistracie besides a Monarchie, or else such Magistrates as in a Kingdome have commission from the King to heare and determine causes, or any way to rule and exercise any Lawes of the King: and it is the Apostles meaning that Christians should be subject to all sorts of Magistrates, of what forme or dignity soever, from the highest to the lowest, so as it should be no more lawfull for them to disobey an inferiour Magistrate, than to disobey the King: so far forth as the inferiour Magistrate hath authority, and doth proceed according to his commission in lawfull things. This point needs not to be further handled, having beene intreated of in the generall doctrine in submission to all Magistrates before.

And thus of the exposition: the confirmation followes.

Verse 14.

Or unto governours, as unto them that are sent by him for the punishment of evill doers, and for the praise of them that doe well.

THe Apostle in this verse and the next confirmeth the exhortation, partly by reasons, and partly by answearing an Objection: the reasons are in this verse and the next, and the prolepsis, verse 16.

The reasons may be referred to two heads; the one taken from the calling of Magistrates, verse 14. and the other from the will of God, verse 15. The calling of Magistrates is considered two wayes: First, either in the author of it, and so they are sent of God. Secondly, or in respect of the end of it, which is partly the punishment of the wicked, and partly the praise of them that doe well.

As they that are sent of him.]

Of him, either may be referred to the King, or to the Lord: If it be referred to the King, then it shewes that all inferiour Magistrates receive all their authority from the King; they have no more authority than other subjects, [Page] but as it is bestowed upon them by the King: and withall it shewes a secret in all well governed Monarchies, which is, that the King reserves the giving of honours and offices to himselfe, which more obligeth the Under-officers and Magistrates to him; and he is thereby the better acquainted with the State of the Kingdome. But I am rather of the minde of those Interpreters that refer it to the Lord. And so the sense and doctrine is, That both the Kings and the Governours are sent of God: it is God that prefers them, whatsoever the second causes be. Though election or succession seem to make a King, and Kings make Governours, yet have wee beene taught that none of these come to their places without the providence of God, Prov. 8.15. Now God keepes this businesse in his owne hands to see to the calling of Magistrates, because of the service by them he can execute: For a great part of his Kingdome is managed by their deputation. By them God scourgeth the sins of the wicked, yea of the whole world, either by suffering them to bee publike miseries, or by guiding them to punish offenders by the sword of justice: and by them he many times brings many common blessings upon worlds of people, as the next words shew.

Uses. The uses are divers, some particular, some generall: In particular it should teach us,

First, by prayer to seeke Magistrates of God: subjects might get great blessings of this kinde, if they would pray hard for them. For God it is that sends Magistrates.

Secondly, with patience to beare the wrongs of evill Magistrates, seeing there is a hand of God in it.

Thirdly, with thankfulnesse to give the praise to God for good Magistrates, seeing it was he that sent them as a common blessing.

Fourth [...]y, in all suits about the lives, or duties, or successions of Magistrates to trust unto God: For though we know not where to be provided in earth, yet God can send one from heaven as it were. The word sent imports, that God can raise him up beyond expectation.

In generall it should stirre us up in all things done by outward meanes in this world, to strive for the skill to finde out, and acknowledge Gods hand and providence in it, seeing in these things which are apparently done by meanes for the most part, yet Gods providence is in it.

Thus of the Author of their calling: the end followes.

For the punishment of evill doers.]

Divers things may be noted from hence.

First, that in all Common-wealths in the world there will bee evill doers: though there bee a King and Governours, and Gods Commandements lye hard upon mens consciences, yet there will bee evill doers. And the point shewes the horrible strength of the poison of naturall corruption, which no Lawes of God nor man, nor experience of evill, nor example can restraine or dry up: and withall it shewes their solly and weaknesse that will forsake Christian assemblies for the wickeds sakes; whereas the Apostle improves, that even in Christian Common-wealths there will bee this part of a Magistrates vertue to punish the evill doers, such as are knowne to be so: and therefore such curious persons must goe out of the world, if they will goe from evill doers. And withall it should breed in men a greater care to looke to themselves, that they bee not infected by them: since there is no society of men in which this plague-fore of sinne runneth not, we must redeeme the time, because the dayes are evill. And further, it should breed in us a loathing of this wicked world, of this present evill world, and a desire of heaven; since we shall never live in a place where the people will be all righteous, till we come to heaven. And finally, it confutes their folly, [Page] that from the vitiousnesse of some men, conclude the faultinesse either of the doctrine, lawes, or government.

Secondly, that evill doers must be punished, Rom. 15. and great reason: for first, evill doers in any society are infectious: many may be defiled by them. Secondly, they work much disquietnesse, and trouble humane societies. Thirdly, if they escape 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:

Who are branded for 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, [Page] 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 Commonwealth 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.

[Page] 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 be praised of God? If it be such a comfort to be praised by a Magistrate before the Countrey, what is it to bee praised of Christ before all the world at the greatest and last Assises? If praises be good in this world, where there is mutuall vaunting, and they may bee blemished; what is it to have praise in that day that shall last for ever unstained? If it be such a comfort to be praised of a Magistrate for some one good deed, what shall it be to be praised of Christ for all that ever was good in thoughts, words, or works?

Secondly, it should teach men to seeke a good report, and to doe all things that might have a good report, Phil. 4.9. As a man may seeke riches, so hee may seeke and desire a good name, Prov. 22 [...].

But the praise of men is then unlawfull and unlawfully sought,

Wherein it is unlawfull to seeke the praise of men. First, when men doe things onely to be seene of men, and have no better respects than applause, Mat. 6. 1 Thess. 2.6.

Secondly, when a man praiseth himselfe with his owne mouth, Prov. 27.2.

Thirdly, when it is challenged of others, and men will not stay till God give them a good report, Ioh. 8.49,50.

Fourthly, when men seeke praise onely for the shew of goodnesse, and are not good in deed.

Fifthly, when men seeke praise of men, but seeke not the praise of God, or the praise that comes from God onely, which is tried in this, that they will not doe duties that God onely cares for, or that are disgraced in the world, Rom. 2.28. Ioh. 5.44 and 12.42, 43.

Otherwise it is lawfull to seeke praise: and there is an infallible signe to know whether praise be not ill for [...]s, and that is, if praise make us more humble and more carefull of sound holinesse, and doe refine us: then praise is lawfull and a great blessing, when it is like the refining pot, it melts us and makes us better, Prov. 27.21.

Further, if praise be so great a blessing, then an evill name must needs be a great curse, when it is for evill doing: and if it be so evill to be dispraised of men, what shall it be to be dispraised of God, not for one, but many sinnes; not before a few,but before all the world; when it shall bee not to mend a [...]n (as the Magistrates reproofe may be) but to his eternall confusion?

Thus of the third Doctrine.

Doct. 4. It may hence be noted, that the best men need praise, and therefore God provides that they shall be praised: even such as doe well need to be commended.2 Cor. 12.11. And this may appeare both by the comfort they take, if they be commended, Prov. 15.30. and by their earnest desires to cleere themselves if they be dispraised, as we see in David, Christ himselfe, and the Apostles, especially the Apostle Paul.

Use. And therfore the use should be to teach men to acknowledge the good things done by others, and to give them praises, especially if they bee godly and humble men: it may doe them much good, and greatly both comfort them and incourage them. This made the Apostle Paul so rejoyce in the Philippines, Phil. 3. ult. It was no flattery. It is flattery in some other men, if they doe commend others for their owne ends, or with selfe-praises, or without daring to reprove their faults, or to get praise to themselves, or for any other corrupt end, especially when our praises are to such as are publike instruments of good in Church or Common-wealth. And it is a course of singular use to be held in private families, if such as doe well might have praise, as well as such as doe evill dispraise.

[Page] Use. 2. Secondly, it may much condemne the corruption of heart, which appeares in many men in this point in sinning against the just praises of others, either by speaking evill of them, and blemishing their good names (which is to steale their riches from them): or by withholding due praise (which is to withhold the good from the owner thereof.) It should much affright such as are guilty of this fault, that our Saviour Christ measures our love to God, by our readinesse to praise for the works of God done by another, Ioh. 5.41, 42. It is a signe that men love not God, when they love not goodnesse in others, which sure they doe not if they commend it not.

Doct. 5. Well doing ought to be esteemed wheresoever it is found, in a subject as well as a Prince, in a servant as well as a Master; in all estates and conditions of men. For God doth so, as may appeare, Ephes. 6.7, 8. and grace and goodnesse is alike precious, wheresoever it is in the like degree: which serves to rebuke that secret corruption in the natures of men, that are apt to observe and praise good things in greater persons, but withhold the incouragement is due to other men, onely because they are poore, and because they are worser, Iam. 2.1, 2, 3. You may now by this doctrine try whether they be good themselves: For it is a signe of goodnesse, to observe and love goodnesse wheresoever he seeth it, in a servant as well as in a friend, and in a poore Christian as well as a rich.

Doct. 6. It may bee yet further observed, that if men would bee praised they must doe well: praise is onely due to well-doing, Rom. 2.10. 2 Tim. 2. 20, 21. 1 Thess. 4.4.Rom. 13.5. And therefore it is a poore praise that men raise to themselves for other things: all that same which is raised for any thing but well-doing, is externall and vaine: and therefore they are greatly deceived, that rest in the report that is raised from their wit, or beautie, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but onely well-doing can cause a good fame. Secondly, it shewes that hypocrites, that have gotten reputation onely because they are thought to be good, have but built in the sands.Ioh. 5.36, 37. For when in time it shall appeare that their owne works doe not praise them, they shall finde that the praise of men will not last. It is not saying well that works a durable good name, but doing well. It is but complementing at the best, to professe and promise great care of practice and praising,and yet be barren and unfruitfull.

Use. 3. Thirdly, this shewes the great corruption of their nature, that so unquietly seeke after praise, and complaine how much they be neglected, and yet their owne consciences know how idle and unprofitable they are, and which is worse, that they not onely doe not well, but manifestly doe evill, and sin daily in pride and envie, in passion and wilfulnesse, or other open transgressions. This thirst after respect above others, is a signe of a great strength of hypocrisie, when they are more desirous to be thought good than indeed to be so, and more carefull of the praise of men than of God.

Fourthly, they sinne shamefully that praise the wicked, and justifie him that God condemneth: but Sal [...]mon hath set a note upon those persons, that they are naught themselves: For hee saith, that they that breake the Law praise the wicked, Prov. 28.4. and 24.25. Psal. 10.3.

Fifthly, they are yet worse that glory in their shame, that seeke praise for the excesse of wickednesse committed by them, either against God or men: as they doe that would be commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels, or for their revenges and wrongs done to men, or for their mightinesse to hold out in drinking wine, or for their filthy acts of any kinde, or for their excesses in strange apparell, or for the raising of themselves by unlawfull meanes, or for their deliciousnesse in their fare, or the like. As those glory in their shame, so their end is damnation, Phil. 3.18.

[Page]Lastly, this doctrine should beget in men a great desire to live profitably, and to doe good, and in a speciall maner to apply themselves to such works as are most praise-worthy.

Quest. Here then ariseth a question, What things in particular do most advantage a mans just praises?

Answ. The answer is, that there are divers things will make a man to bee much praised: as,

Helps to get praise from men.First, to honour God: he hath promised to honour those that honour him, Prov. 8.17. Now to honour God is to seeke his Kingdome first, and to confesse his name before men, though it be in evill times.

Secondly, humility and a lowly carriage with meeknesse. For the humble shall be exalted, and the proud brought low, Luk. 1.14, 20.

Thirdly, mercie to the poore. This made the Macedonians famous in the Churches, especially to shew it liberally and readily, 2 Cor. 8.

Fourthly, diligence and exact carefulnesse to discharge the labours of our particular calling with all faithfulnesse: this made the good woman famous, mentioned, Prov. 31.27, 28, 29, 30, 31. especially if wisdome and providence be joyned with diligence.

Fifthly, to live in peace, and study to be quiet, and meddle with our owne businesse, and to be a peace-maker, wins a great deale of praise, 1 Thess. 4.11. Matth. 5.9.

Sixthly, to be exactly just in mens dealings, and true in his words and contracts, this will make men abound with blessings. The word is praises, as it is in other places translated, Prov. 28.20.

Seventhly, to bee courtous is to bee amiable, so as it bee done without affectation, and not directed for thy owne ends, and not done with dissimulation.

Eighthly, to doe good to our enemies, to bee not onely ready to forgive, but to pray for them, and forbeare to wrong when it might be executed, and to shew all willingnesse to overcome their evill with goodnesse, Rom. 12. 20, 21.

Ninthly, a care in all things strictly to submit our selves to the just Lawes of men, avoiding transgression for conscience sake, as the coherence in this place shewes.

And thus of the sixth Doctrine.

Doct. 7. It may yet further bee observed from hence, that God doth require Magistrates in a speciall manner to looke unto it, that they doe all they can to praise and incourage godly men, and such as doe good in the countries where they live, Rom. 13.5. This is the end of their calling, Iob 29.25. This will prove heavie one day for those profane Magistrates, that in the places of their abode disgrace none more than such as are godly, and countenance none more than such as are most dissolute and lewd of life. The judgements of the Lord will be terrible against these unrighteous men.

Lastly, the Antithesis is here to be noted. For when hee saith, that such as doe well should bee praised; hee doth not say, that such as doe evill should be dispraised: and this may be considered of, either in the case of private persons, or in the case of Magistrates. For private persons, they are bound to the good behaviour, in respect of the evill of others many wayes. First, till their evils are knowne, not to mistrust or condemne others. Secondly, when their evils are knowne, if they be secret, they must not bee revealed: if they be open, and the persons be good men, they must doe what they can to cover them; and if they bee evill men, they must not speake of their dispraises without a great respect of glorifying God by it: and besides, they must not venture so far to judge of the finall estate of any man for any [Page] evils, till the end come. In the case of superiours it is true, they may use dispraise, but it must be as a medicine which must bee applied with many cautions, and the ingredients must be Gods word, and not their owne.

Verse 15.

For so is the will of God, that with well-doing you may put to silence the ignorance of foolish men.

IN these words is contained the second argument taken from the will of God. God is specially desirous that Christians should doe all the good they can, and in particular should be carefull to obey the Magistrates, because by that meanes,they may confute such ill-minded men as are apt to speake evill of religion: so that the words containe a choyce rule prescribed unto Christians, to be carefully observed.

In which rule consider,

First, the authority of it, So is the will of God!

Secondly, the matter of it, well-doing.

Thirdly, the end, which is the silencing of wicked men.

For.]

This word For seemes to give a reason (not of what went next before in the former verse, but) of the exhortation to Christians as they are subjects, shewing the happy effect of well-doing in generall, and in particular of their submission to Magistrates, and how orderly and profitably their life should be, as they are good subjects and serviceable to the Common-wealth.

For so is the will of God.]

The will of God is diversly accepted in Scriptures: for though God's will indeed bee but one, yet for our infirmities sake it is considered of with distinction: and so it is either personall or essentiall. There is a will of God that is personall, restrained to some of the persons: so the Father wils the obedience and death of the Sonne, and Christ obeyes that will of his Father, Ioh. 6.38, 39, 40. Mat. 26.39, 42. But it is the essentiall will of God here meant: the former is the will of God ad intra; and this the will of God ad extra, as they say in schooles.

The essentiall will of God is taken sometimes for the facultie of willing, sometimes for the act of willing, sometimes for the thing willed, and sometimes for the signe by which that will is declared; as, his Word is his will. So here by his essentiall will, God wils both good and evill. Good is the object of God's will properly, and of it selfe. Evill is the object of the will of God, but onely under some respect of good. Evill is either of punishment, or of sinne. Evill of punishment God wils, and is the Author of, Psal. 115.3. as the just Judge of the world: and punishment of it selfe is a good thing, as it is a worke of justice. Evill of sinne God onely wils to permit, Acts 14.16. but it is not God's willing of evill is here meant.

As the will of God concernes us in matter of good, it may be considered either evangelically or legally. Evangelically his will gives order what shall be done with us: and so he wils the salvation of his Elect, Ephes. 1.11. Ioh. 6.40. Legally his will gives order what shall be done by us: and so hee wils our sanctification in all the rules of it, and in every part, Col. 1.10.

By the will of God in this place then he meanes the Word of God, as it containes the revelation of what God would have done by his servants in the cases specified in this Text.

Many things may be observed out of these words.

Doct. 1. First, we may take notice of the two onely Springs of all things to be knowne in Religion, in these words, viz. God and his will; God and the word of God. God is principium essendi, the Author of their being: [Page] and the will or word of God is principium cognoscendi,the fountaine of the knowledge of them.

Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience, or in any case of their lives: as here the course they are to take either toward the Magistrate, or toward their enemies, God wils it, that is, he doth in himselfe approve, or determine, or appoint, and by his Word he doth warrant and require it. And the same is true of all the well-doings of godly men, God wils them: which I observe for these uses.

Uses. First, it may be a great comfort to a Christian, when hee knowes hee hath done what God would have him to doe: for then hee may bee sure God will not forget his labour, and worke of love and obedience, Heb. 6.8. The Hebrew that signifieth will, signifies pleasure and delight: and when it is given to God, it notes that what he wils he takes pleasure in; as in Esay 62.4. Hophzibah, My will is in her, or, My delight is in him: God takes great delight when we doe his will. Every carefull Christian is his Hophzibah. And besides, if God doe will, we should doe so. God will defend and protect us in our wayes: that may support us against all the crosses or oppositions that may be like to befall us. And that made the Apostles place in every Epistle, that.They were Apostles by the will of God. And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention, must comfort themselves with this, that Thus was the will of God that they should so obey: and that must support them against the contrary wils of men otherwise minded, how well soever reputed of; and make them bring their owne hearts into obedience to that which God would have them to doe, &c.

Doct. 3. The word of God is the willing of God, and so called here: and God's word may be said to be his will in two respects, either because of the forme, or in respect of the matter. In respect of the forme, it may bee called his will, because it is digested in forme of a Testament; and Christ the Wisdome of God hath set it in such forme, as if it were his last Will and Testament; as in some respects it is: Or else chiefly, because what God doth expresse or require in the Scriptures, is agreeable to the very nature and will of God, he doth in himselfe will it, as well as in his Word promise or require it. Which shewes a great difference betweene the lawes of Princes and the Lawes of God: For many times the lawes of Princes agree not with the natures and hearts of Princes; whereas God's word is alwayes agreeable to God's will: and withall this should the more quicken to obedience, because by conforming our selves to God's word, wee conforme our selves to God's nature. And further, it may comfort us in the hope of strength to be enabled to doe God's will, and what he requires, because he wils what we should doe: For God's will causeth an impression upon the creature, it gives assistance, it will see it done, he will worke our works for us; God's word is a Word of power, it works what it wils, which mens lawes cannot doe. When we know God wils such a thing in his Word to be done, wee should conceive that hee doth not onely shew us by that place what is to be done, but also what assistance we shall have to doe it.

Doct. 4. The will of God is the rule of our actions, what he wils wee must doe, and so it is urged here by the Apostle; and therefore it should teach us to labour to understand what his will is, since all is lost that is not conformed to this rule, Ephes. 5.10. We must get us to the Law and to the Testimonies. For whatsoever is not directed from thence, hath no light in it, Esay 8.20. Secondly, we must goe to God, and pray him to teach us to doe his will, since he hath enrolled it in his Word, Psal. 143.10. Thirdly, if this doctrine were throughly digested, unruly, froward, and wilfull Christians [Page] would make more conscience of their passionate and incorrigible courses. Let them looke to it in time, they must give account to him that so hath prescribed rules by his will, that hee will not admit of courses carried onely by their wils. Fourthly, inferiours must looke to the warrant of their actions: it is not the will of man, but the will of God can justifie them to doe well, 1 Pet. 4.2. Lastly, if his will rule us, then wee must take heed of that fault of making the lawes of our wils the causes of his will, as they doe that thinke God must will to doe nothing with wicked men, unlesse his will bee confined to certaine rules which they conceive in their wils.

Doct. 5. That the bare signification of Gods will should bee argument enough to perswade a godly Chistian to doe any thing, though it bee to deny himselfe, or to goe a course which is crosse to his owne desires. The knowledge of God's will alone doth compell a godly minde to obey. It is not the Majesty, or the rewards of God, but God's will which alone sufficeth to guide him: which may try the obedience of man by the motives. For onely the sound Christian will obey simply for the commandement sake, and must teach us to sticke to it: the bare will of God must rule us, though there were never so many men contrary-minded.

Use. The use is for triall of hypocrites: the true Christian layes downe all his owne courses, as soone as ever he heares the sound of Gods will.

Doct. 6. The practice of a Christian must be conformed just according to the patterne: so is the will of God; it must be just so as the will of God is: so from the manner as well as from the matter. Which should teach us three things;

First, to walke circumspectly, seeing we must looke so precisely to the manner, as well as to the matter of Gods will, Ephes. 5.15.

Secondly, we must therefore increase in the knowledge of his will, Col. 1.10. for the more things are to be done, or the more exactly God wills us to doe, the more care wee must have to increase our knowledge, and study his will, since all must be just so as he wils to have it.

Thirdly, wee should bee stirred up to pray for our selves, and one for another, seeing it is such a hard thing to live a Christian life, and to please God. Marke with what force of words the Apostle prayed about this point, Heb. 13.20, 21.

Now the God of peace, that brought againe from the dead our Lord Iesus that great shepherd of the sheepe, through the bloud of the everlasting Covenant,

Make you perfect in every good worke to doe his will, working in you that which is well-pleasing in his sight, through Iesus Christ, to whom bee glory for ever and ever, Amen.

Quest. But can a Christian be so exact as to answer the patterne, to doe just so as God wils him?

Ans. 1. He may for the substance of the obedience, though not for all the degrees or circumstances.

2. He may doe it in desire: he must set his patterne before him, as that he desires to follow, and strives as well as he can, and is vexed because hee cannot doe it: and with God if we have alwayes done as much as well as we did desire to doe, he accepts the desire for the deed: but it is certaine of the most of us in the most things, that wee have neither done the things right, nor brought the desiring to doe them: and therefore it is just with God, if wee lose what we have wrought.

Doct. 7. That in some cases God would have us take notice of his will in more especiall manner, he hath certaine speciall wils: there are some things that he doth as it were more stand upon than other things: and these speciall [Page] wils of God we must heedfully take notice of: as for instance, 1 Thess. 4. a [...]out avoyding fornication, this is the will of God, hee meaneth his speciall chiefe will: so about thanksgiving, 1 Thess. 5.18. where the Apostle urgeth the will of God as a thing that God would above many other things have done. Above all things give thanks: for this is the will of God, &c. So our Saviour Christ notes in his owne occasions, an especiall will of God, Ioh. 6. 39▪41. So here God doth in a speciall manner will us to obey Magistrates, and to silence wicked men by well-doing.

Use. The use should be, to teach us to marke what things God doth specially require of us, and to apply our selves to his will, that the Lord may take pleasure in us, & say of each of us as he did of Cyrus, He is the man of my will: which is here explained. Hee is the man that executeth my counsell, Esay 46.11. It was Davids singular glory, that he would doe all Gods will: whatsoever speciall service God had to doe, David was ready to execute it, Acts 13. For herein lyeth the triall of a sound Christian, he doth the will of his heavenly Father, and [...]ests not in talking of Religion onely, and professing it, Mat. 7.21. Rom. 2.11. 1 Ioh. 2.17. And in particular, in this text we see there be two things that God would faine have us doe to silence wicked men, and stop their mouthes: First, he would have us so to behave our selves, that we keepe out of their danger in respect of the lawes of Magistrates. Secondly, and then to live such a discreet and profitable life, that they may see that we differ from all other sorts of men in the goodnesse of our conversation. If we would doe what might be specially pleasing to God, wee must bee carefull of these two things.

Doct. 8. Lastly, we may here note that the will of God may bee knowne effectually, though it be not knowne distinctly. The Apostle is sure this is the will of God; and yet there is no booke, chapter, nor verse quoted, nor can any particular place be alledged that these precise words doe expresse God's will: but in as much as the meaning is to be found in the scope of many places of Scripture, therefore it may be well so called. The will of God.

Thus of the authority of this rule. The matter of it followes, which is well-doing.

With well-doing. [...]]

The word is not the same with that in the former verse: for here it is a participle of the present time, and notes the continuall custome of well-doing, and gives us to understand, that if ever wee would effectually silence wicked men, wee must bee continually exercised in well-doing. Our good works (though of great excellency) yet worke but a sudden blaze: the effect of them will be quickly ended, or soone put out, and then will wicked men returne to their old course of reproaching, if they be not daily confuted by the still fresh and new fruits of a Christian: wee must bee full of new and good fruits, Iam. 3.17. and never weary of well-doing.

The sense of the word then is this, as if it were rendred thus: This is the will of God, that they are daily exercised in doing good, should put to silence foolish men: for the originall word doth note the person as well as the good done, which affords another doctrine.

Doct. 2. God would have good men that are full of good fruits to enter into the lists against wicked men, to vanquish and silence them; which implyes that God would not have formall Christians or hypocrites to meddle with the quarrell of Religion: for they will spoile all in the end, when their hollownesse and hypocrisie is discovered: they will make foolish men raise and blaspheme worse than before. Such are fit to plead for, and defend Religion, as be manfull and full of good works. And therefore the weaks Christians should not be over-busie and fiery in meddling with wicked men, or [Page] putting themselves forward to defend sincerity, till their works could plead for them: before we set on to be great talkers for Religion, we should provide good store of good works, by which wee might demonstrate the truth and power of godlinesse in us.

Of well-doing in it selfe, I have intreated before: onely before I passe from it, me thinkes it is lamentable that our hearts can bee no more fired to the care of it. Oh that we were once brought but to consent from the heart, with confirmed purpose, to set up a course by our lives to win glory to our Religion! We see how faine God would have us doe so: and it would plague wicked men that would faine raile at us: nothing would more confute them. And besides, other Scriptures shew no life aboundeth more with stedfastnesse and contentment than a life fruitfully spent: especially how can wee be still thus carelesse, if wee remember the great recompence of reward in another world? Oh this formality and outward shew, and serving God for fashion! how deeply is it seated in mens manners! It is likely the most of you that heare this doctrine will say it is good, and perhaps some one or two of you will be a little toucht with a kinde of consultation in your selves which way you might doe well: but alas, alas! out and alas! Oh that I could get words to gore your very Soules with smarting paine, that this Doctrine might bee written in your very flesh, for a thousand to one you will goe the most of you away, and not redresse your wayes. Religion shall not bee honoured by you more than before: cursed be that worldly drosse or spirituall security that will thus rob and spoyle your soules, and keepe Religion without her true glosse and bea [...]ty, and shining glory.

I might here also note, that submission to the ordinances of men is one part of a Christian mans well doing, and a speciall ornament of the sincere profession of religion, because it is the discharge of the duty enjoyned us by God, and so is a part of the obedience due to God himselfe; to keep their ordinances is to obey Gods commandement. Secondly, because such a conscionable submission to mans Lawes, makes the religious works of Christians to be the more unrebukable in the eyes of wicked men, and therefore they are to be warned of their rashnesse that say, that conformity to mens lawes is evill doing, when God sayes it is well doing: they say it is a sinne, God sayes it is a good worke. It is neerer to the truth, and safer to say, that not conforming is a sin, because it is a breach of Gods expresse commandement in the former verse: and therefore also godly Christians, whether Ministers or private persons, that obey the lawes of men simply out of conscience of Gods Commandements, and not for corrupt ends, may comfort themselves, that the good God doth like of what they doe, because it is his will that so they should doe, and he sayes they doe well; though some good men are contraryminded, & out of weaknesse censure them as evill doers. Then it is implyed here that the conscionable conformity of godly Christians shall be rewarded in Heaven; for all well-doing shall be rewarded in Heaven: but submission to humane Ordinances is well-doing, and therefore shall be rewarded in Heaven. Paul is crowned in Heaven for his holding to the Jewish ceremonies▪ to win the Jewes, and further the liberty of his Ministery.

Thus of the matter required. The end followes.

That you may put to silence the ignorance of foolish men.]

The word here rendred, To put to silence, is diversly accepted, or the force of it is shewed by diverse tearmes in severall Scriptures. Sometimes it is translated, to still a thing that is tumultuous and raging: and so the sea was silenced or made still, Mark 4.39. Sometimes it is translated, To make speechlesse or dumb, so Mat. 22.12. Sometimes, To confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tye up the [Page] mouth: so 1 Cor. 9.9. 1 Tim. 5.18. and so it signifies properly: and so well-doing is intended here as a meanes to muzzle the mouths of wicked men.

The word here rendred, Foolish men, signifies properly men without a minde, or men that have not use of their understanding, and so are either naturall fooles, or mad men.

The Doctrines that may be gathered from hence are many: For it may be evidently collected from hence,

Doct. 1. That wicked men doe usually in all places speake evill of godly men, they are prone to it, they doe it usually. The holy Ghost here supposeth it to be done as the usuall course in all ages and conditions of the Christian Church: and no marvell: For it hath been in all ages past the condition of godly men to be evill spoken of and slandered. God, children were as signes and wonders, Esay 8. And whosoever refraineth himselfe from evill maketh himselfe a prey, Esay 59.15. The throats of wicked men are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded, if we mark in Scriptures either persons reproaching, or the persons reproached, or the matter of the reproach, or the manner. For the persons reproaching, we shall read sometimes that men are reproached by such as are of the same Religion with them, Psal. 50.16. Esay 8.18. Cant. 1.6. Yea, sometimes that godly men are reproached by such as are of their owne house and kindred, as Isaak was by Ismael, and Ioseph by his brethren: the parents are against the children, and the children are against the parents: and a mans enemies are those of his owne house. And for the persons reproached we shall finde them to be the most eminent and godly persons; as Iob, cap. 30.1. Moses, Heb. 11.26. David, Psal. 35.15. Ieremiah, c. 18.18 the Apostles, 1 Cor. 4.9, 10, 13. yea, the Lord Jesus Christ himselfe, Heb. 12.3. And for the matter objected, wee shall finde the godly men have beene reproached with the most vile slanders that almost might be. I may spare other testimonies now, seeing Christ himselfe was charged with gluttony, blasphemie, sedition, deceit, diabolicall working, and to have a divell in him: and he supposeth it to be the case of Christians, to be spoken against with all manner of evill-saying, Mat. 5.12. And for the manner two things may be noted:

First, that many times wicked men set themselves to study and invent, without all colour of occasion, mischievous things to reproach godly men withall: thus they devised devices against Ieremiah.

Secondly, that when they have evill reports afoot, they pursue them, and divulge them with all possible forwardnesse and malice: thus the abjects tare Davids name and ceased not, Psal. 35.15. and ill-minded men cease not, till that good men may be every where evill spoken of, Acts 28.

The reason of this strange kinde of ill humour in wicked men is twofold: First, there is their naturall hatred of goodnesse; it is not because of the sin of godly men, but simply because they follow goodnesse. There is a naturall antipathy betweene a good life and a bad man, 1 Iob. 3.13.14.1 Pet. 4.5. Psal. 38.20. Secondly, the other is because it is one of the rules of the divell, To be an accuser of the brethren and good livers: and the works of their father the divell they will doe, Iob. 8.44.

The use is diverse: for,

Uses. First, it should informe men not to thinke it strange when they see such things come to passe: for no other triall in this point of reproach befals godly men, but what hath accompanied the condition of all godly men almost in all ages.

Secondly, godly men should be the more stirred up to prepare apologies, and in all places where they come, to contend for the truth, and strive together to preserve the reputation of one another, Prov. 12.18.

[Page]Thirdly, godly men should arme themselves and prepare for reproaches, and accordingly stirre up their hearts with comforts out of the word of God, against the time of evill and trials.

Fourthly, they should be made for that reason the more carefull of all their carriage, that they give not occasion to people that are so apt to speake evill of them, as was urged out of verse 12. of this chapter.

Fifthly, all men should looke to their eares, and take heed what and how they heare reports. It is an ill signe of a vicious nature, to be apt to beleeve scandalous reports of godly men, Prov. 17.4. And God will plague men in hell not onely [...]or making, but for loving lies, though they bee made by other men, Revel. 22.8. And therefore as the North-wind driveth away the raine, so should their angrie countenance drive away the showres of reproach that fall from back-biting tongues, Prov. 25.23.

Thus of the first point.

Doct. 2. It may be hence also noted, that reproaches are to bee avoided as much as lieth in us. God would have us doe all we may to live so, that wee might not be reproached, Psal. 39.8. Phil. 2.15. We must strive to bee unrebukable: And the reasons are, first, because every Christian is not able to beare rep [...]oaches, when he shall finde himselfe to bee slandered. David shewes himselfe very unquiet when he was slandered, especially in some cases, as divers Psalm [...]s [...]hew: and Ieremy fals into desperate extrem [...]ties about them.Ier. 8.18, 21. Secondly, because reproaches and slanders have diuers ill effect [...] for they are like swords and razors, and a man should avoid the wounds of [...]words and razors as much as hee can. Thirdly, and be [...]des, some kindes of slanders doe keepe many men off from embracing Religion: as the Jewes would not receive Pauls doctrine, because that way was every where ill spoken of. And further, many times in the best mindes, that are perswaded the things objected are untruths, the reproaches leave a kinde of staine, and worke a kinde of suspition, and lessen the estimation of the person traduced. Fourthly, it is to be avoided, because it is so easily diffused: slanders will run strangely. A whole Countrey, yea the whole Kingdome will bee in a short space filled with the slanders: which must needs come to many persons that are destitute of all apology for the innocent. And lastly, the showres of slanders that are cast upon godly men many times are but fore-runners of grievous stormes of perfecution.

And therefore they doe very foolishly that desire to be reproached, and by their indiscretions irritate the tongues of wicked men against them. It is a grosse folly in some Christians, that will of purpose doe things that bee crosse to the course of the world in things indifferent, thereby to proclaime a wilfull opposition to the world.

And therefore also we should be very thankfull to God, when hee gives us any breathing times from reproaches and slanders, by all good meanes to keepe wicked men quiet if it may be.

Doct. 3. It may here be further noted, that it is a hatefull thing to bee an ignorant & foolish man in spirituall things: they are mentioned here with a kinde of grievous scorne. Many reasons make this point evident. For first, the sacrifices offered for the ignorances of the people, shewed them that it was a vile thing to be ignorant, Heb. 9.7. Secondly, the very nature of ignorance shewes it to bee a vile thing; for is it not a hatefull thing to us to bee blinde in our bodies? how much more is it to have the eyes of our mindes out? Thirdly, because it argues that a man hath not the Spirit of God in him; for Gods Spirit is given to men that they might know the things of God: and therefore when a man cannot know the things of God, it is a signe that he wants Gods Spirit, 1 Cor. 2.12, 14. Fourthly, because when God [Page] would of purpose plague a man with a speciall or horrible curse upon his soule, this is it, to give him up to a sottish spirit, Iob. 12.40. with Esay 6.10. Fifthly, it may appeare by the effects of this sottishnesse, when wee respect the sinnes it breeds, or the punishment it brings upon the ignorant persons for sinne. It is certaine that ignorance is the mother of vice and corruption: an ignorant person may quickly make himselfe guilty of a world of sinnes: yea there is no sinne so grossely absurd or abominable, but this kinde of men may commit it, and without sense or care too. The Prophet Isaiah opens the dotage of Idolaters, and shewes the root of it to bee their blockish ignorance, Esay 44.18, 20. As ignorant persons may bee made wilfull Idolaters, and that easily: so may they bee whoremongers, Prov. 7.22. drunkards, &c. yea, they would at some times kill Christ himselfe, if hee come in their way, Luke 23.34.Vide Ephes. 4.17, 18. Wee see into what sinnes ignorant persons fall, into such as whoredome, Sodomitry, buggery, stealing, murther, drunkennesse, swearing, and yet see not their danger, but like brute beasts are senselesse; and for the offences in respect of punishment they are fearefull, whether wee respect this life or another world. In this life their ignorance deprives them of the sight of all those things that have true glory or comfort in them. To live in ignorance is worse for the wicked, than it is for the body to live in a dungeon: besides, all their best works are lost, all they doe is abominable, Hosh. 6.7. Psal. 14.1, 2. and it is in vaine to plead their good mindes and meanings: For without knowledge the minde is not good, Prov. 19.2. and if they were never so zealous, yet they lose their labour, Rom. 10.2. And further, this sottishnesse brings many a curse upon men; yea, when it is generall it brings fearefull publique plagues, Esay 1.3, &c. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life they must goe downe to hell, they are utterly undone for ever; this is the place of all them that know not God, Iob 18. ult. and Hosh. 4.6.

Uses. The use may be, first, for to shew the lamentable estate of multitudes of Christians that frequent our assemblies, and yet are still extreme sots in regard of spirituall things: they favour nothing but the things of the flesh, and rellish nothing but what flowes from fleshly wisdome. Aske the Labourer of his worke, or the Artificer of matters of trade, or the Husbandman of the fruits of the ground, or the Gentleman of his pleasures or the newes of the world, or the Scholar of humane learning, and you shall have an answer many times to admiration: but aske of Heaven and heavenly things, except a few generall sayings, they can say nothing but froth or errour, they are as blockish as if they had never heard of the Gospell. How many Masters are there in Israel, and yet know not the things that concerne sound regeneration and a true sanctified life! David cals himselfe a beast in respect of the remainders of ignorance in some things, being excellently qualified with true knowledge. Oh how brutish then must these persons account themselves to be! What heart can stand before the serious thoughts of the damnation of multitudes, that now sit with us in the House of God, even for this very sin of ignorance? Hosh. 4.6.

And the more lamentable is it to observe the unspeakable avertnesse that is in man, that of all sorts, though they be warned, yet some will on still and die without wisdome, Iob 4.20. and which is yet more, in places where men have the meanes plentifully, yet what number doth the god of this world keepe in blindnesse, so as they live and dye very sots, even in those places where they have [...]ad line upon line, and precept upon precept, and yet the people no more instructed than the childe new weaned from the brest? Esay 28.9. Yea, the more fearefull is the estate of divers, that they doe not onely want knowledge, but they reject it and blaspheme it, as if it were not onely [Page] unnecessary, but hatefull: they love darknesse more than light, and therefore their damnation sleepeth not, Iob. 3.19. Iob 21.14.

But on the other side, so many as have their hearts touched from God, let them bee warned to avoid ignorance as they would avoid the death of their soules; let it be hatefull to them to be babies in understanding, 1 Cor. 14.20. Ephes. 5.16. and learne of Solomon above all things to get understanding, Prov. 4.7. and to that end to pray with David, That God would give him understanding that hee might live, Psal. 119.144. And when men have the light, they should walke in the light: and when God gives the instructions, they should take heed that they be not as the horse or mule, to learne nothing but what they are forced unto; but rather with all diligence and readinesse to wait daily at the gates of wisdome, Psal. 32.8, 9.

But if men be still senselesse and wilfull, then I say to them as the Apostle said, if the hatefulnesse of their ignorance will not appeare; Let him that is ignorant be ignorant still, 1 Cor. 14.38.

Doct. 4. It may bee likewise noted, that in the language of God, unregenerate men are fooles, or rather mad men, men without mindes, Rom. 1.3. Tit. 3.3.

And that this point may be more cleare, I would consider of the signes of a spirituall mad man or foole. And that this point also may bee clea [...]ed, you must remember, there are two sorts of men are said literally to bee without mindes: the one is naturall fooles, and their disease is called moria: the other is furious mad men, and their disease is called mania: both suffer alienation of minde, they want their mindes or the right use of them: and so there are two sorts of men which spiritually want mindes: some are resembled by fooles, and some by mad men.

A spirituall foole may be knowne especially by two signes; First,Signes of spirituall folly. Prov. 17.16. by his mindlesnesse: he hath no thoughts nor words about the kingdome of heaven; he is altogether carelesse and senselesse, he sits still without any regard of it, as some children that are mopish and heed nothing, or some that are sicke of a kinde of melancholy, that will neither speake nor eat; these lose time and will not buy it, Ephes. 5.16. Secondly, by his sottishnesse: this sort differs from the former; for these will talke and bee doing, and many times very busie, but it is without any spirituall sense or discerning, their words and works are all idle and sottish, and crosse to the word of God: and these are discovered by divers signes diversly; as,

First, the wisdome of God seemes foolishnesse to them: let heavenly things be spoken of with never so great wisdome and power of words, yet these sots have one senselesse objection or other, in respect of which they reject all they heare; and being led by their sensuality or their carnall reason, Prov. 23.9.1 Cor. 1. and 2. goe no further; but in these cases thinke they are in their owne conceit wiser than any man that can give a better reason and proofe.

Secondly, they discover it by senslesnesse and incorrigiblenesse, when they are pursued by the hand of God many times round about, Ier. 5.3, 4. Though God should seeme to bring all to the first Chaos, yet they understand not: you cannot heat into their heads the hatred of their sinnes, or the cares of a better life, Ier. 22.20, 21, 22. Isai. 42.27. This Apathy is onely in mad men and fooles, Prov. 17.10, and 27.22.

Thirdly, they discover it by their continuall entertainment of the innumerable enormities of their thoughts, which arising from their heart in the dark, they play withall with as much earnestnesse and attendance, as if they were some needfull and profitable things. This customary daily entertainment of vaine thoughts is a signe of a spirituall sot, Rom. 1.21.

[Page]Fourthly, they discover it by their continuall grasping at shadowes, that is, their doting upon earthly things with strange cares, and paines, and jollity, without any sound endevour to provide for their soules and eternall salvation, Psal. 49.10. Luke 12.16. to 21. Ier. 17.11.

Fifthly, some of them discover their sottishnesse by following the service of idols, which they worship in stead of the living God: this is called brutishnesse, Deut. 32.6, 16, 17. Esay 44.19, 20. O what a number of these sots are there in the world, if the worshippers of idols, of Romish and Paganish idols were summed up!

Sixthly, others discover it by making cleane the outside of the cup and platter, but never regard the filthinesse of the inside: such are they that are only carefull of the shew of their actions before men, while their inside is full of ravening and wickednesse. These our Saviour cals fooles or sots, because hee that made that which is without, made that which is within also, Luk. 11.39, 40.

Seventhly, some of them discover themselves, by suffering themselves to be bu [...]etted and abused, and yet are content to be used so still: and such are they that will suffer themselves to be abused by false teachers, so they be of their owne humour, though they devoure them in their estates, and bring them into bondage in their mindes, though they take of them, and exalt themselves insolently among them, 2 Cor. 11.19, 20.

Eighthly, they discover it by building the hopes of the salvation of their soules upon most vaine and insufficient grounds: they build on the sands, they trust upon an universall mercy of God and the example of the most, and upon the bare use of Gods ordinances, without any power of faith, or practice in their hearts or lives: and therefore in time of tribulations their hope is as the giving up of the ghost: all is ruined, and their soules are desolate, Mat. 7.26. They will be at no paines to be assured of their salvation and religion, but goe on without any particular regard of their owne way to heaven, Prov. 14.8.

A spirituall foole then is discovered, first, by his mindlesnesse; secondly, by his uncapablenesse and contempt of heavenly doctrine; thirdly,by his 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;

Signes of spirituall madnesse. 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, [Page] 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 pra [...]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 wh [...]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 for [...]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 de [...]ect of all spirituall understanding. It is a wofull judgement to have our reason taken from us in naturall [Page] 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 unregenerate men to apply their hearts to wisdome, and imbrace the counsell of God that offers them knowledge and grace, as is urged in many places, as Prov. 1.20, 24. and 8.5. and 9.4. and the rather, because if they bee willfull and reject knowledge, God may be provoked to forsake them for ever, Prov. 1.24. and 28.31. and 26.10, Iob 5.3.

Thirdly, it shewes the wonderfull mercy of God in saving sinners: for what were we all by nature, but a generation of fooles and mad men? And therefore it shewes the riches of his mercy, and the freenesse of it: the riches, in that he glorifies such unworthy creatures; and the freenesse of it, in that they are utterly disabled for deserving any thing at his hands. For what can fooles and mad men doe, that they should merit any thing at Gods hands?

Fourthly, it should teach godly men, both with patience to beare their wrongs seeing they are distracted, and with discretion to avoid them, and to have as little to doe with them as may be: For what should the sonnes of God doe with the sonnes of Belial? And if they abuse them in words, to learne not to answer a foole in his folly, Prov. 26.4.

Fifthly, all this description of folly and madnesse may strike some kinde of amazement and sorrow into the hearts of godly men. For, as they are unregenerate in part, there are left some dregs of this phrenzie and folly here in them. And hence it is that we finde in Scripture folly charged upon them. It is true, that sometimes they are said to be fooles by the world for things they doe wisely in; and so the Apostles were fooles for Christs sake, 1 Cor. 4.10. and Paul ironically cals himselfe a foole, 2 Cor. 11.1. Sometimes they are called fooles, not because they are so, but because that they doe hate some kinde of likenesse to folly, 2 Cor. 11.17. but yet withall it is true, that seriously godly men are said to bee abased in themselves for very folly and madnesse which they see in themselves, and so wee shall finde every godly man called beasts by themselves, and sometimes by God himselfe: and so it is folly and madnesse in any,

Wherein godly men sometimes shew folly.1. To hate reproofe, Proverbs 12.1. It is there said to be a brutish thing.

2. To bee censurers of their friends rashly: so Iobs friends are charged with folly, Iob 42.8.

3. To be pertinacious in defending their i [...]oc [...]ncy, striving to make [Page] them [...]elves seeme juster than they are: this was Iobs madnesse, cap. 42.3. and 34.35.

4. To neglect knowledge, and to be carelesse to use the meanes for instruction, and the understanding of holy things, Pro. 30.2.3. This made Agur say, that he was more brutish than any man, and that he had not the understanding of a man in him. So much of ignorance as is left in us, so much of folly and madnesse is in us.

5. To fret and be unadvisedly angry and froward: for anger rests in the bosome of fooles only, Eccles. 7.10. Pro. 24.29. Teasty and hasty persons not only have folly, but exalt it.

6. To be indiscreet in words, or insufficient to speake with God or men, as becomes the matter, or to carry our selves indiscreetly: this made David loath himselfe so, Psal. 38.5.

7. To be vexed and impatient, and full of fretting in adversity. Godly men play many mad trickes this way; one while fretting at the prosperity of their adversaries, and another while murmuring in their hearts at their owne condition, or plotting courses how to conforme themselves to the world, and so to report of their repentance. This made David call himselfe a beast, Psal. 73.3, 13, 14, 15, 21, 22.

8. After one hath had experience of Gods gracious providence, and protection of God, to fall to trust upon outward things. Thus it was madnesse in David, after so many trials of Gods power, for him to stand about to number the people, and to rest upon the strength and multitude of his subjects, 2 Sam, 24.10.

9. To be slow of heart to beleeve and treasure up the promises of God, and the proofes of Scripture, that should comfort us, and warrant the [...]th of our salvation in Christ, Luke 24.25.

10. To speake proudly or wickedly, and with provocation to others, especially to wicked men, or if they themselves be wicked men, Pro. 30.32, 33.

11. All dotages about earthly things are in a great degree madnesse. For godly men, that are heires of the promises, and of the kingdome of heaven, to yeeld themselves over to the inticements and lusts after worldly things, is marvellous folly and madnesse, especially in them who have tasted and known better things, to neglect their glory, which is their soules, (for so David calleth his soule Psal. 3 [...]. ult.) and to serve the sensuall desires of their flesh is miserable folly.

12. All sinfull courses are foolish courses, and to deale sinfully is to deale madly, Psal. 69.5.

The last use of this doctrine may be to shew the vanity and insufficiency of all humane wit and learning, and morall indowments, in comparison of heavenly and spirituall knowledge and understanding. For if all unregeneratemen be foolish men, then it will follow that a man may bee a great wise man in this world, and indued with all the ornaments of humane learning, &c. and yet at the [...]ame time in Gods fight be accounted but as a naturall foole or a mad man, in respect of his want of the true wisdome from above, to discerne things that are excellent, that is, spirituall things.

Thus of the fourth doctrine.

Doct. 5. It is a hard taske to overcome and cure ignorance: Ignorant men, especially those that are bent against godlinesse, are wonderfully unteachable; God himselfe is faine here to devise a strange way to silence them. Salomon observed, that these men are wiser than any man that can give a reason. And if a foole be brayed in a mortar, yet his folly will not depart from him: and a reproofe will enter more into a wise man, than 100. stripes into a foole: yea it is here to be noted, that it is hard to silence them from their reproaches and follies.

[Page]The reasons are,

Why it is so hard to cure ignorance, and silence ignorant men.First, because it is naturall to them to be hatefull, and hating others: and it is a hard task to overcome a naturall disposition in man, Titus 3.3.

Secondly, because the unregenerate minde of man is full of objections, and the Divell suffers many heads of purpose: he prompts them, and supplies them with cavils.

Thirdly, because many with-hold the truth in unrighteousnesse, they doe willingly misprison the truth, they desire not information, they love darknesse and lies, and therefore are loth to have what might satisfie them, and resist the power of the truth, and willingly strive to neglect doctrine in publike, and Apologies in private.

Fourthly, because they incourage one another in an evill way, they observe that the great men of the world, and many that are in reputation for wisedome and learning, are scorners as well as they: yea it mightily confirmes them, to heare many times in the very pulpits showers of reproaches, which ambitious and malicious temporizers poure out to strengthen the hands of the wicked, and discourage the hearts of the righteous: they thinke they may revile securely, because they heare that way every where evill spoken of: that cause and language is the cause and language of the multitude.

Fifthly, because many ignorant persons, when they are confuted, yet are so foolish that they will wilfully persist in their objections, upon this pretence, that though they cannot reply against the answer, yet they thinke if such and such were there, that have more experience and learning, they would confirme and make good what they say.

Sixthly, because malice hath no eares, they hate the truth and godly men, and therefore are utterly unwilling to abate any thing of the disgraces of the truth, or godly persons. If it be not as they say, yet their malice would faine have it so; and if it may disgrace the godly, they care not whether it be true or no.

Seventhly, because many times God gives them over to such a reprobate sense, that through custome, and evill thoughts, and evill surmises, they think verily they doe not much amisse to oppose and hate such persons. This was the case of such as reviled and persecuted the Apostles, they thought they did God good service, as Christ prophesied of them.

The Uses of this doctrine follow.

Uses. First therefore we should not wonder if we see this daily come to passe, that men of all sorts should reproach [...] the good way of God so unjustly, so foolishly, so pertinaciously.

Secondly, it shewes that godly men had need to be circumspect, and to watch their words and workes with all exactnesse; and that they which will confute ignorant men must strive to be very able and throughly furnished with wisedome of words, and abundance of good works.

Thirdly, it shewes that ignorant persons are in a lamentable case, that are so inwrapped in the snares and cords of their owne folly, that so willingly and wilfully run towards the gates of death and ruine, that are so hardly cured of this spirituall blindnesse.

Fourthly, it imports that study, self-will'd, perverse Christians, that cannot be diverted, or advised, are to be reckoned in the rank of these fooles, what shew soever they make of a better estate.

Fifthly, it doth comfortably import, that when one is teachable, and hates reproaching, and will doe or say nothing against the truth, and is not pleased with his ignorance, but judgeth himselfe for it, and useth the meanes to get the knowledge and love of the truth, that such a person is escaped from the congregation of these fooles, and is in some measure enlightned with true wisdome from above.

[Page]Sixthly, it may warn all that love their owne soules, hereafter to take heed, and with care to avoid wilfulnesse and self-conceitednesse. Let men take heed they be not wise in themselves, but strive to frame themselves to be true workers of wisdome, and withall to take heed of a multitude of words: hee that cannot be silent, cannot be wise of godly.

And thus of the fifth doctrine.

Doct. 6. Sixthly, we may here note, that wel-doing is the best way to confure wicked and unreasonable men. A sound and fruitfull life is the likeliest and surest way to still them: if any thing will doe it, it is the best way for divers reasons.

1. Because we see here it is a course of Gods chusing, and he saith, it will even muzzle them, and binde up their mouthes, and he will give successe to the obedience of his owne commandements.

2. Because by a conversation full of good workes we doe not only confute them our selves, but we make others able to answer for us in all places.

3. Because if a man undertake to answer them by words, he is in danger to be provoked to speake unadvisedly, and so many prove like those fools whom he reproves, Pro. 26.5.

4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conversation, and will struggle and resist within the wicked man, so as he cannot so securely vent his reproaches.

5. Because it is a way that brings most peace and comfort to ones owne heart. If he deale with them by words, his heart may afterwards smite him for some absurdity or other he hath committed: whereas he is safe that fights against them by his good workes.

6. Because it is the surest way of revenge, to overcome their evill with goodnesse, especially if thou canst get but the advantages to doe good to them that reproach thee Rom. 12.18, 19.

Use. The sound consideration of this truth should subdue in us that overeager desire of answering such as wrong us by bitter words, or workes of revenge; yea it should compell upon us a consultation, whether it be best to deale with them at all by words. Gods way is by works; and thou must get a great deale of temperance and wisedome if thou think thy selfe able to confute them throughly by words. It is true also, that in some cases we may resort to the Magistrate to punish them that abuse us: but yet still this counsell of God, that bids us silence them by well-doing, should intimate, that other courses must be used, with much caution, and without rashnesse or confidence in them.

Secondly, this may reprove that unquietnesse and impatience which is found in some Christians, when they are reproached and wronged: they are much vexed at the indignities offered to them, & think it strange that wicked men should not cease traducing of their names; whereas perhaps, if they examine themselves, they may finde that they have not used the meanes to still them, they have not muzzled these dogs, and therefore no wonder if they bark and bite too: and muzz'ed we see here they will not be, but by their good works. And therefore if they be barren and unfruitfull, they must take notice of the fault in themselves.

There are other things that may be noted out of these words: but I will only touch them; as,

Doct. 7. That onely foolish men doe reproach godly men. Such as revile and censure many, are usually either openly carnall men, as they were drunkards that reproached David, and abjects, Psal. 35.15. and 69.13. They were either fooles, or the children of fooles, but viler they were than the earth, that had Iob in derision, cap. 30.1,8. men that ranne into excesse of riot, as the [Page] Apostle writeth, 1 Pet. 4.5. or else hypocrites, that have nothing in them but words and empty shewes. Or if at any time there bee a sinne found in godly men, it is in such as are but babes, and looke like carnall men, and have a great deale of their naturall folly and madnesse unsubdued in them, 1 Cor. 3.1, 2, 3. But for the most part it is a fault found onely in wicked men.

Doct. 8. That it is a great paine to a wicked man to be restrained from reproaches. Hee is as much vexed when hee cannot or dare not speake evill of godly men, as a dog or an oxe is when he is muzzled.

Doct. 9. That the good life of godly men may silence wicked men, and yet not make them leave their wickednesse. He doth not say, that by well-doing they may win ignorant and foolish men. It is true, that sometimes a good conversation may win them, as 1 Pet. 3.1, 2. and before verse [...]2. yet ordinarily they will doe wickedly, even in the land of uprightnesse, Esay 26.10.

Verse 16.

As free, and not using your liberty for a cloake of maliciousnesse, but as the servants of God.

IN the two former verses hee confirmes the exhortation by reasons: in this he answers an objection. The objection seemes to bee that Christians are made free by Christ, and therefore are not to bee, tied with the bonds of humane ordinances or subjection to men. The Apostle answereth, that it is true that Christians are made free-men; but so as they must not use their freedome as a cloake of maliciousnesse, and the liberty of sinning either against God or men: for they are still Gods servants, and bound to doe what hee would have them to doe, and so consequently to obey Magistrates, since God requires them so to doe.

So that in this verse he intreats of Christian liberty. And so first he grants the use of it, or the right of it in these words, As free. Secondly, [...]ee removes the abuse of it in these words, Not using your liberty as a cloake of maliciousnesse. And thirdly, he gives a reason of his removall, Because they are the servants of God still.

In the first part you must consider what hee granteth, viz. that they are free. Secondly, how far he grants it, viz. that they are as free.

Free.]

Freedome is either civill or spirituall. Civill freedome is when a servant is manumitted or made free, that was an apprentice or bond-slave before: & so when a stranger is admitted to the right of a City, or a Common-wealth, or the like The spirituall freedome is that estate which Christians doe enjoy by Gods favour in Christ after their calling. It is a spirituall manumission or freedome that is here meant: and this is called Christian liberty, partly because it is a freedome that wee have onely by Christ, and partly because it is a freedome now onely enjoyed by Christians, and no other men in the world.

Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amisse to reckon up all the gifts in order, that the relation which this gift hath to the rest may appeare. The gifts then that Christ hath bestowed upon Christians are these:

Speciall gifts of Christ, bestowed on the godly.First, their ransome paid unto God for their redemption.

Secondly, their vocation by the Gospell, calling them out of the world into the Church.

Thirdly, the holy Ghost, which he sends into their hearts.

Fourthly, their justification, imputing his owne righteousnesse, and procuring forgivenesse of all their sins.

Fifthly, their sanctification, by which he gives them new natures.

[Page]Sixthly, their adoption, by which they are made the sons of God.

Seventhly, their Christian liberty, by which they are freed from all former bondage, and enjoy great priviledges: this is a fruit of their adoption.

Eighthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word.

Ninthly, the gift of perseverance, by which they are kept from falling away.

Lastly, an immortall and undefiled inheritance in heaven after they are dead.

Christian liberty is either the liberty of grace in this life, or the liberty of glory after this life. The liberty of glory concernes either the soule or the body. The glory or liberty of the soule is the freeing of it from all sinne and misery, and the setting of it in the possession of that blessed immortality in heaven. The liberty of the body is the freeing of it from the bonds of death and bowels of the earth, by enduing it with a glorious resurrection: part of which freedome they enjoy even in the grave.Quanquam humantur, non tamen damnantur. For though they bee buried, yet they are not damned to hell there, but rest in hope of their finall deliverance; and with this liberty of glory, both soule and body are made heires of heaven, Rom. 8.21.

It is the liberty of grace is here meant. And that this part of the Christian happinesse may the better appeare, I will consider, first, what he is freed from, and secondly, what he is freed to.

For the first, there are divers things he is freed from: as,

First, from the rigour of the morall Law:From what a Christian is made free. hee is delivered from the most rigid and severe execution of absolute and perfect obedience; so as being now under grace, he is not bound to fulfill the Law perfectly, but may be accepted of God if he obey it in the uprightnesse and sincerity of his heart, though he have many frailties and infirmities. God hath now tempered that rigour of exaction, which he justly stood upon in his first agreement with man in Paradise, and did with terrour againe proclaime in giving his Law in Sinai: so as now in Christ our yoke is easie, and our burden light, Matth. 11.29. Rom. 6.14. Christ our surety hath fulfilled that [...], or exact righteousnesse of the Law for us, Rom. 8.3. Gal. 4.24, 26. Heb. 12.18. Rom. 7.6. &c.

Secondly, for the execution and condemnation into which the Law for our sinnes hath cast us, our expiation being made in the bloud of Christ, who was made [...], a curse for us, that wee might be justified from these things, from which by the Law of Moses wee could never bee absolved, Rom. 8.1. Gal. 3.13.

Thirdly, from the tyranny and damnation of sin that dwels in us,Electi sunt liberi à damnatione legis, & à dominatione regis peccati. the force of it being mortified by the spirit of Christ, and so weakened, that though it may rebell, yet it cannot rage and rule as it did before, Rom. 6.14. Ioh. 8.34. 2 Cor. 3.17. Rom. 6.6, 18.

Fourthly, from bondage under divels: those spirituall wickednesses that had their strong holds in the hearts of every man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept us in their power as most cruell Jaylers, Ephes. 2.2, 4. by Christ they are throwne out of possession: they may tempt still, but the gates of hell shall never prevaile againe over the godly, Col. 2.15.

Fifthly, from the Lawes of Moses. The ceremoniall and judiciall Lawes, which Lawes were a yoke that neither the Jewes nor their fathers were ever able to beare, Acts 15.10. The ceremoniall Lawes were a very seale of our condemnation, a hand-writing against us, wherein men many wayes acknowledge their guiltinesse: besides, they were extremely burthensome, in respect of the rules of them, and the strict observation required from them. [Page] Our deliverance from these lawes these places prove, Acts 15.1 Cor. 9.1, 19. 2 Cor. 3.17. Heb. 9.10. Col. 2.17.

There were foure respects which the ceremoniall Law had, or foure uses. First, these ceremonies as I said before did signifie our sin-guiltinesse, and were as an obligation and hand-writing against us, Col. 2.14. Secondly, they were a badge to distinguish the Jewes from all other nations, Gen. 17.13, 14. Thirdly, they were shadowes and typicall adumbrations of Christ and his benefits, Heb. 9.9, 10. and 10.1, 4. Fourthly, they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church, Gal. 4.1, 2.

Now all these uses are abolished by Christ: For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Col. 2.14. and the Gentiles and Jewes are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadowes must vanish, Col. 2.17. and the heire is as it were now at age, and therefore needs not Tutors and Governors, Gal. 4.1, 2, 3.

As for the freedome of Christians from the Judiciall Lawes, that must bee understood with a distinction: for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force: only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished. Where the reason of the Law is universall the Law bindes all, where the respect and reason of the Law is fitted onely to the condition of that people, there the Law is [...]abolished.

Sixthly, from servile feare, unto which we are and were in bondage by Nature, and so we are freed from the servile feares of the grave, of men, of death: there was a spirit of bondage in us by nature, wee durst not come into Gods presence, and legall terrours did lye at the doore of our hearts, to drive us to despaire of mercy or acceptation. But when Faith came, then the spirit of bondage went away, and the hearts of Christians are emboldened with spirituall liberty and firme confidence, taking delight in the Law of God, in the inner man, Rom. 8.15. Luke 1.74. And there was likewise in us by Nature, a feare of the reproach and rage of men and the oppositions and scornes of the world, from which Gods children are so delivered, that many times they have contemned the uttermost fury of Tyrants, as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the feare of death. We were all in bondage to it all our life; but now Christ hath delivered us by destroying him that had the power of death, Heb. 2.14, 15.

This of the first point what we are forced from.

Now for the second, what we are free to; and therein are divers comfortable considerations.

To what a godly man is made free.First, we are free to the favour and fellowship of God the Father, and of the Sonne, and of the holy Ghost, 1 Ioh. 1.3, 7. 1 Cor. 1.9. Ioh. 17, 21. 2 Pet. 1.4. 1 Ioh. 5.24.

Secondly, we are free to the Communion of Saints, wee are fellow Citizens with the Saints, we are written in the writing of the house of Israel, and acknowledged as members of the Congregation of the first-borne: This is an Article of our Faith, Ephes. 2.20. and 3.6. and 4.4, 5. Heb. 12.18, &c.

Thirdly, we are free to all the promises of Grace, those rich and precious promises; we may safely imply they are ours, 2 Pet. 1.4. Ephes. 3.6.

Fourthly, we are free of Gods chamber of Presence: we may goe in when we will, and aske what we will, and it shall be done unto us; wee are free to put up as many petitions and suits as we will; wee are free to the Throne of Grace, Heb. 4.16. Ephes. [...].12. and so in generall wee are free in the whole House of God, even to the use of all his ordinances, Ioh. 6.36.

[Page]Fiftly, we are free in respect of things indifferent: and all things are indifferent, that are neither commanded nor forbidden in the Word of God; all the restraints that in the time of the old Testament lay upon any creature, are now taken off, so as all the creatures of God are good and lawfull: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are dayes, meats, garments, &c. So as now, Christians may use them or omit them freely: Note what I say; use, as well as omit: For, some are so singular, or simple, as to thinke Christian liberty doth only make reference to omit, but not to use meats, garments, dayes, or indifferent ceremonies; whereas they restraine Christian liberty, that forbid the use of those indifferent things, as well as they that dislike the omitting; only, in using, men must take heed, as hath been shewed before, of the opinion of merit, worship or necessity to holinesse or salvation, which is that which is condemned by the Apostles.

Uses. The Use may be, first, for humiliation to wicked men: for hereby is implyed, that they are in great bondage, and not free; for howsoever it is true, that every wicked man in Christian Churches, is freed from that yoke of Moses lawes: yet in all the rest, they are in danger still and bondage. They stand bound by the covenant of works, to the absolute keeping of the Law, because none have the benefit of the new covenant, till they be in the same; and so all their saylings of the perfect fulfilling of the Law, are imputed to them, and they are under the execration, and all the curses of the Law. They are i [...] bondage to the tyrannie of their owne sinnes, and have the divell intrenched in strong holdes in their soules. They would bee troubled to know, that the divell did possesse their bodies; and yet doe not consider, that the divell doth certainely possesse their soules: every wicked man is possessed. Besides, they are in bondage by these servile feares: they dare not set their hearts in Gods sight. It is a death to them: nor dare they for Religions sake displease men: and the feare of death is like a continuall death to them, and for all this they are never helped, till their hearts be turned to God.

Secondly, we may hence gather the difference between the liberty of the New Testament, and that in the Old. In the old Testament godly men were free from the rigour and curse of the Law, and from the dominion of sinne, and power of the divels, and from servile fearest onely in the new Testament there are these three things added.

1. That the doctrine of liberty in the former things is more cleere, and more generally revealed.

2. That we are freed from the Mosaicall Lawes.

3. That we have liberty in things indifferent.

A third Use may bee for instruction, to teach men to trie their interest to this freedome. For such men onely are made free, that beleeve in Christ, Ioh. 1.12. and resolve to continue in the Word, Ioh. 8.31. and are weary and heavie loaden, Mat. 11.29. and are throughly turned to God, 2. Cor. 3.16, 17.

Lastly, our Christian liberty may be a great comfort to our hearts, if wee consider seriously the great miseries we are freed from, and the great priviledges we are 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 gra [...]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,In what respects we are but as free.

First, in respect of others: for by the judgement of others no freeman can [Page] 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, colo [...]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.

Men may use their liverties as a cloake of maliciousnesse 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 [Page] 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,2. Pet. 2. 19. 20. 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 breed a dangerous habite of hypocrisie.

3. Their naturall corruptions f [...]ll hang upon them: and then this shew of liberty is but a cloake to hide them.

Fourthly, when men take liberty to sinne under pretence of their Christian liberty. God hath freed us in Christianity from the ceremoniall Law, not from the morall: for though hee hath delivered us from the malediction and raigne of the morall Law, yet hee never freed us from the obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can give no toleration to sinne: for Christ died to free us from sinne, and not to let us loose to sinne more freely: wee were freed from sinne that we might be servants to righteousnesse, Rom. 6.18. Besides, God hares sinne by nature, and not by precept onely; and therefore God himselfe can give no liberty to sinne: God himselfe cannot dispensewith the breach of the Lawes that bee morall in themselves: and such Lawes as bee morall in themselves, I account to bee all the ten Commandements, but the fourth. The fourth Commandement is morall by precept, not by nature; and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his sonne, was but a Commandement of triall. And when God willed the Israelites to take the jewels of the Egyptians, he did not will them to [...]: for [Page] God himselfe was chiefe Lord of all the earth and all things therein, the Aegyptians were but his stewards.

Fifthly, when men use Religion and their liberty in Christ, of purpose to hide and cloake themselves in the practice of knowne sinnes, as when Simeon and Levi pretended the necessity of circumcision to hide their murdrous intents: and Herod pretends his comming to Christ to worship him, and yet intends to kill him: and the Pharisees use and make long prayers, for a pretence to cover their devouring of widowes houses, Luke 20.47. And so under pretence of giving to the Priest they free children from releeving their parents, Matth. 35. And so when men preach Christ onely to get living, 1 Thess. 2.5. And so when men enter into profession of Religion, onely to advantage themselves in wicked purposes, as to satisfie their lusts, or further their owne carnall desires.

Thus liberty is abused as a cloake of wickednesse. Now more particularly, liberty is abused many times as a cloake of malici [...]usnesse, when Christian liberty especially in things indifferent, is pretended, and made a cloake to cover vile malice, or ill affections toward their brethren.

Now Christian liberty may be made a cloak of malice in things indifferent, which lye under the commandement of the Magistrate, and that two wayes:

How Christian liberty is made a cloake of malice in things indifferent.First, when the authority of the Magistrate is pretended, urged, and used as a meanes to empty mens malice upon their brethren, when they hate them not because they breake mens lawes, but because they keepe Gods Lawes.

Secondly, and so also on the other hand, Christian liberty is abused as a cloake of maliciousnesse, when under pretence of liberty by Christ, men refuse to obey the Christian Magistrate in things indifferent: and this is the maine thing intended by the Apostle in the words of this verse.

For having exhorted them to submit themselves to the Ordinances of men, he brings in these words (as was shewed before) to answer their objection, that might pretend that they were freed by Christ from all ceremonies, or ordinances in things indifferent: The Apostle answers, that that were to make their liberty in Christ to be a cloake for their maliciousnesse, that is, for their ill-affectednesse toward the Magistrate. Where note by the way, that upon all pretences to withdraw obedience from the lawes of Magistrates in things indifferent, is in Gods account a sinne of malice; partly, because God reckons it as hatefull as malice, and partly because it slowes usually from a heart that is not well-affected unto the Magistrate, but some way is wanting in that hearty respect ought to be borne to the Magistrate.

Secondly, in things indifferent that are left free to use or not to use, and so Christian liberty is abused when it is urged to defend such things as are scandalous, or offend such as are weake: and this is that which the Apostles in other Scripture so much urge, when they write of offending the weake brother.

Thirdly, in things indifferent, whether free or under the Ordinances of men. There be cases wherein Christian liberty may be vilely abused: As,

1. When things indifferent are urged as matters of necessity, and with opinion of holinesse and merit, Gal 5.1, 2.

2. When Christians doe bite and devoure one another by quarrelling, censuring, back-biting one another, and make divisions about these things; this is a reciprocall abuse about these things of Christian liberty and zeale ill spent, seeing brotherly love is the fulfilling of the Law, &c. Gal. 5.13, 14, 15. and the Kingdome of God stands not in garments, gestures, meat and drink; but in righteousnesse, power, and joy in the holy Ghost, Rom. 14.17.

As the servants of God.]

These words are the reason, why Christians must not neglect their obedience [Page] unto the Magistrate, nor abuse their liberty to licentiousnesse or maliciousnesse: For though they be free by Jesus Christ, yet they are entertained by God still in the nature of servants, and so are bound to doe what hee commands, and he doth command them to submit themselves to the ordinances of the Magistrate.

For matter of Doctrine two things may be here noted.

Doct. 1. God entertaines none by Jesus Christ, but he takes them bound to be his servants. All Gods people are Gods servants. And thus it is with men not onely in the New Testament, but was so alwayes before: Thus Abraham, Iob, Moses, and David, are called Gods servants.

Use. The use should be for instruction diversly.

First, seeing we are Gods servants, wee should make conscience of it to doe his worke: hee hath by the Gospell hired us to that end, to employ our selves in the works of righteousnesse, mercy and piety, Tit. 2.12.

Secondly, since we belong to God who is so great a Master,How we must serve God. we should not onely doe his worke, but doe it in such a manner as becomes the servants of the King of all kings. Gods servants should serve him;

1. Reverently, and with feare and trembling: wee must humble our selves to walke with God, Psal. 2.11. Mic. 6.7.

2. Zealously: wee should bee zealous about this worke, and so wee should doe it readily. It is a shame for us to be dull, and carelesse, and prone to shifts and excuses: the Centurions servants goe when hee bids them, and come when he cals for them, and doe this when he requires it; and our zeale should be shewne by our cheerefulnesse & willingnesse.Rom. 12.45. Heb. 9.14. Gods people should be a willing people, and our hearts should bee full of desires above all things to approve our selves to God: wee should make it appeare that we not only are his servants, but love to be his servants, Isai 56.7. and in matters of his worship, or the meanes thereof, the zeale of his House should eat us up.

3. Wisely and discreetly. Kings get the wisest men they can light upon to serve before them: and therefore the King of all kings will not bee served with fooles. Since we serve God, we should be circumspect, and bee sure we understand what the will of God is, Ephes. 5.15, 16. And therefore wee have need to pray with David, that God would give us true understanding hearts to search his Law, Psal. 119.124.

4. Sincerely, Iosh. 24.14. And this sincerity in Gods work we should shew five wayes. First, in seeking none but him, Deut. 6.13. We must not be the servants of men, 1 Cor. 7.23. to satisfie mens humours, or stand upon their liking or disliking. Wee may not serve Mammon in our owne lusts. No man can serve two masters. God refuseth us for his servants if wee serve riches, Luke 16.13. Secondly, we should shew our sincerity in obeying him in all things: there is no work he requires that we should think our selves too good to do it: we must not dare to neglect any thing he requires. They are none of Gods servants that will do only what they list in Religion. Thirdly, we should shew it in doing all things that may be best for his advantage, seeking his glory in all things, 1 Cor. 10.31. Wee must not seeke our owne praise or profit, but his whom wee serve. Fourthly, by doing his will indeed without dissimulation, 1 Chron. 28.9. Fifthly, in newnesse of Spirit, bringing new hearts to his worke, not trusting the old man to doe any worke for God, Rom. 7.6.

5. Wee must doe his worke constantly. A servant is not he that doth a dayes worke and so is gone; but he that works all the yeere; nor hath God any servants that he hires not by life. He hath none from yeere to yeere, Psal. 119.17. Wee must finish his worke, and never give over till wee fulfill the taske appointed us, Luke 1.74. Rev. 7.17.

[Page]6. We must serve him with our spirits: God is a Spirit, and will bee served in spirit and truth. If he may not have the service of our hearts, he rejects the service of our bodies: we must serve him with all our hearts and all our soules, Deut. 10.12. Phil. 3.3.

7. Confidently. Servants to ill or poore masters, are faine to trust them for diet and wages: how much more should wee relye upon God, and commit our selves wholly to him, taking no care but onely to doe his worke, leaving all the rest to him? Esay 43.11.

8. With one shoulder, or with one consent: they must agree one with another, Zeph. 3.9.

9. With all modesty, Acts 20.19. without pride, or selfe-conceit, or conceitednesse; acknowledging that when wee have done all, wee are unprofitable servants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can finde faults in his best servants, Iob 4.18.

Use 3. Thirdly, since Gods people are Gods servants they should learne in all places to stand for the honour and glory of their Master, and not suffer God to be dishonoured by the servants of a strange god.

Lastly, since all Gods people are his servants, and doe his worke, it serves for the discovery of the miserable condition of multitudes in the visible Church, who are hereby proved not to be Gods people, because they are not Gods servants. And so these sorts of men following are rejected as none of Gods people, because they are none of his servants.

Who are rejected from the number of Gods servants. First, all profane persons, that aske what profit it is to serve God, Iob 21. 15. Malac. 3.15. and serve their owne lusts, Matth. 24 49.

Secondly, all worldlings, that worke about nothing more than the things of this life, Luke 16.13.

Thirdly, all unprofitable Christians, that live and doe no good, will doe no worke, but spend their dayes in spirituall idlenesse and unfruitfulnesse, making no conscience of the meanes or opportunities of well-doing, Matt. 25.26, 28.

Fourthly, all backward and dull Christians, to whom it seemes evill to serve the Lord, that account all religious duties to bee tedious and irksome, and never from their hearts consent to obey:Deut. 28.47. but doe what they doe upon compulsion from the lawes of men, or feare of shame, &c. They are Gods servants no otherwise than the divell is. For the devill is forced to doe God some worke sometimes, but it is alwayes against his will that God hath any glory by it.

Fifthly, all ignorant Christians, that are so farre from doing good workes, that they understand not Gods will, nor are carefull to redeeme the time that they might get knowledge.

Sixthly, all hypocrites, that have the forme of godlinesse, but deny the power thereof, promise to doe much worke, but doe it not. These (especially so many of them as know their Masters will and doe it not) shall one day feele the weight of Gods hand.

Seventhly, all quarrelsome and contentious Christians, that make division, and cause offences contrary to the doctrine of Gods word. These the Apostle saith, serve not the Lord Jesus, but their owne belly, and by smooth pretences deceive the simple, Rom. 16.18.

Use. 4. Lastly, since Gods people are Gods servants, they are to bee much reproved, that take liberty to judge and censure other men for infirmities, or things doubtfull or indifferent: for what have they to doe to judge anothers servant? They are Gods servants, and must make their reckoning to him, and therefore stand or fall to their owne Master.

[Page]Thus of the first doctrine.

Doct. 2. Secondly, we may hence learne that it is an excellent freedome to be Gods servant. They are all freemen that serve God, as the coherence shewes. No freemen can enjoy better priviledges than Gods servants doe: and never were there any servants that enjoyed such prerogatives as Gods servants doe. And this may appeare many wayes: for,

First, all sorts of men are Gods servants.Prerogatives of Gods servants. All his subjects are his servants, Psal. 135.14. yea all his sonnes are servants: yea Christ himselfe, Esay 42. all his elect are servants, yea his friends are his servants: so Abraham that had the honour to be the friend of God, accounted it no disparagement to be Gods servant: the Kings of the earth accounted it to be the best part of their title, to be Gods servants, Psal. 36.1. All which proves that it is a most free and honourable estate to be servant unto God: else those eminent persons would never have sought them out such a service. And this is the more evident, because God accepteth not of persons, but the poorest Christian may be as well entertained of God as any of those States, Gal. 3.28. Col. 3.11.

Secondly, Gods service may become any freeman in the world, if we consider what kinde of entertainment God gives his servants. For,

First, all his worke is faire worke. It is no disgrace for any man to doe it; and he requires no more of the meanest servant hee hath, than hee doth of the greatest Prince on earth, after he hath retained him to be his servant.

Secondly, if it fall out that they endure any hardship, or be put to beare any inconvenience, it is no more than what the Master himselfe doth, or hath endured, Matth. 10.25.

Thirdly, & that the difficulty of this work may not dismay thee, he powres out his owne spirit upon his servants, Ioel 2.29. and guides them so that in effect he doth all their worke for them, Esaiah 26. Psal. 90.

Fourthly, when they endevour themselves to doe his worke in sincerity, he accepts their service marvellous graciously, he is so well pleased with them that his countenance doth shine upon them, Psal. 31.16. yea he boasts of their service, Iob 1.8. and 2.3.

Fifthly, if through ignorance or infirmity they misse it sometimes, and so marre his worke, if they but come to him and confesse it, he is ready and easie to forgive, and plenteous in mercy, Psal. 86.4, 5. Esay 44.20, 21. Mal. 3.17.

Sixthly, no men are kept and entertained more comfortably than they are: he doth not onely finde them food, but gives them gladnesse of heart; where a thousand of other men that have meanes enough have so many sorrowes among, that they beare their names as a very curse, Esay 65.13, 14.

Seventhly, if by wilfull ignorance or carelesnesse they offend him, yet hee will correct in measure, Ier. 30.10, 11. and will quickly repent himselfe of his judgement concerning them, Psal. 135.14. Hee never puts away any servants, Esay 41.8, 9. If they should at any time runne away and be lost, hee will never cease seeking them till he finde them, and bring them home againe, Psal. 119. ult.

Eighthly, he gives great wages, none like him: all his servants have a great reward, Psal. 19.11. And in the end hee bestowes upon them great inheritances, besides what free-holds he bestowes upon them in this life, Psal. 126. 22. 1 Pet. 1.3.

Ninthly, he takes pleasure in the prosperity of his servants, Psal. 35.27. It is a joy to him when they doe well and thrive.

Tenthly, besides what they get for themselves, they get great suits for others also: they beg many a pardon, and obtaine any of them, yea great suits, Iob 40.5. Ioh. 15.15, 16.

Eleventhly, when any thing ailes them, his mercifull kindnesse is a wonderfull [Page] comfort to them, Psal. 119.70. And if they should fall into danger in respect of the debts of other men, God becomes surety for them, and sees all discharged, Psal. 119. verse 122.

Twelfthly, no men have such protections. Their adversaries are sure to come to confusion: the men that strive with them shall certainly perish, Esay 41.11, 12, &c. The hand of the Lord shall be knowne towards his servants, and his indignation towards his and their enemies, Esay 66.14.

Thirteenthly, they shall not lose what they have wrought, but God will establish their worke: he will never forget them, and their works shall be had in everlasting remembrance, Esay 44.20. Psal. 90.16, 17.

Lastly, God doth not onely thus extraordinarily provide for his servants, but he takes order and provides also for the seed of his servants, which few or none of worldly masters doe, Psal. 69.37.

Uses. The use should be three-fold:

First, it should teach Christians to live with contentation, and in all things to give thanks, and to say alwayes with David, O Lord, thou hast dealt well with thy servant, according to thy Word, Psal. 119.65.

Secondly, it should make them take great delight to doe his worke: they should love to be servants to such a Master, Esay 56.6.

Thirdly, they should every where speake of Gods praises that entertaines them so graciously: they should open their mouthes all the day long with the praises of such a Master, Psal. 134.1. and 135.1.

Verse 17.

Honour all men: love the brother-hood: feare God: honour the King.

THese words are the conclusion of his exhortation to subjects. Wherein the Apostle doth not onely repeat the substance of a subjects duty to his Soveraigne; but withall, doth summarily commend unto them the description of an absolute Subject or Citizen in all his relations, and tels them in a few words, what would make a Christian living in humane societies, eminent for exactnesse of his behaviour: for hee in these words formes him in his carriage to all men, to good men, to God and to the King. And so his charge enjoynes,

First, courresie to all men.

Secondly, charity to godly men.

Thirdly, piety to God.

Fourthly, loyalty to the King.

Honour all men.]

The first thing that the Apostle would have a Christian that lives in humane societies looke to, is a right behaviour of himselfe toward all men, that is, toward the multitude in generall; not because that is his greatest care, or the greatest part of his care and duty, but because the greatest offence many times arises from the neglect of his outward carriage towards all sorts of men, and because Christians are usually faulty in not watching over their wayes herein.

By all men he meanes the generall body of societies where wee live, even all sorts of men, good and bad; whether religious or profane, friends or enemies, acquaintance or strangers. Nor ought they to be scrupulous of giving honour to wicked men: for though many men or women in the places where wee live, may and ought to bee contemned for the wickednesse of their lives; yet there are none so vile, but there are some grounds of honour in them, either in respect of some remainder of Gods Image in them, some gifts worthy praise, or some place of eminence or authority, or some [Page] outward blessings in which they excell others; as riches, birth, strength, valour, or the like.

Now Christians have divers wayes, by which they may expresse this generall honour to all sorts of men.

First, in their salutation.By what wayes we may expresse our honouring of men. It is a very comely thing in Christians to salute willingly, and in words and in gesture to shew civill respect, even to wicked men: Abrahams behaviour towards the Hittites may shame the most Christians, Gen. 23.7, 12, &c. Yea the very Hittites themselves may teach them good manners in this kinde.

Secondly, in their communication: and so it is an excellent rule given by Salomon, that a man should consider to speake what is acceptable, and avoid what may irritate, Prov. 10.12, 13. and 15.23.

Thirdly, in their conversation: and so they should shew a worthy respect of such among whom they live, if they looke to these rules:

1. To avoid those persons or things may bring trouble, or wrongs, or offence to the multitude. And this they shall doe, if they strive to live without offence themselves, 1 Cor. 10.30. and doe shame the company in respect of tale-bearers, Prov. 15.3. and 20.19. Levit. 19.16. and such as cause divisions and offences amongst men, Rom. 16.17. and that they doe not vilifie any rashly, either by reproaching them for outwards defects; and so they must not curse the deafe, Levit. 19.14. or by peremptoty judging of the finall estate of the soules of men, especially about doubtfull or indifferent actions of men, 1 Cor. 5.10. Iam. [...].17.

2. To shew all meeknesse and gentlenesse to all men, striving to bee soft and amiable in all their occasions of conversing, Tit. 3.1, 2. Iam. 3.17. studying to be quiet, and to meddle with their owne businesse, 1 Thess. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19.

Onely in this generall respective behaviour towards all sorts of men, Christians must looke to two rules:

First, the one is, that they never justifie the wicked nor condemne the righteous, Prov. 17.15.

Secondly, the other is that by needlesse society they make not themselves companions with open evill doers, Psal. 1.1.

Love the Brother-hood.]

The second thing requisite to the framing of a complete citizen or subject, is the soundnesse of his affection or carriage towards such as bee religious in the Common-weale where he lives. The brother-hood is the society or company of so many as are true Christians in the place of a mans aboad or acquaintance: that which is required is that howsoever wee should shew a generall respect of all sorts of men, to carry our selves fairely towards them; yet we should in a speciall manner set our love upon such as bee religious persons, and should shew upon all occasions that wee doe honour and affect them as heartily and as tenderly, as if they were our very brethren in the flesh, or rather more stricter, in that they are allied unto us in a far greater and better bond than that naturall consanguinity. This is that which is also earnestly required and urged in other Scriptures, as Rom. 10.12. Heb. 13.1. 1 Pet. 1.22. Ioh. 13.34. Ephes. 2.5.

Now this love to the godly of our acquaintance wee should shew divers wayes:

First, by making choice of them as the onely companions of our lives,How we shew our love to the brother-hood. Phil. 1.5. All our delight should bee in them, Psal. 16.3. And so wee should receive them and intreat them as Christ received us to glory, that is, freely, and with all heartinesse of affection, thinking nothing too deare for them, Rom. 15.7. 1 Pet. 4.9. This is the noblest kinde of hospitality: no fellowship [Page] like the brotherly society of true Christians, so it bee without dissimulation, and constant, Rom. 12.10. 1 Pet. 4.5.

Secondly, by imploying our gifts the best that we can for their good, 1 Pet. 4.10. Now our gifts are either spirituall or outward gifts. First, spirituall gifts are knowledge, utterance, prayer, or the like. Now these are given to profit withall, not our selves onely, but others, 1 Cor. 12. Thus Christians should help others with what they have learned when they meet together, Prov. 15.7. 1 Cor. 14.26. Col. 3.16. And thus they must help one another by prayer, whether they be absent or present, 2 Cor. 1.11. Secondly, outward gifts are riches, friends, authority, and the like: and these should be imployed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil. 2.4. And all this we should doe with all faithfulnesse, 3 Ioh. 3.5. and with all compassion, putting under our shoulders to beare their burthens, Gal. 2.6. Now their burthens are either inward temptations, or outward afflictions: in both these we should help to beare their burthens. If they bee burthened with infirmities or temptations, wee should beare their burthens by laying their griefes to our hearts, and by striving to comfort them; and if their sorrows be for wrongs done us, we should let them see how easily we can forgive them. If it bee outward afflictions that burthen them, we beare their burthens when wee sorrow with them that sorrow, and are ready to the uttermost of our power to advise them, or releeve and help them.

Thirdly, wee should shew our speciall love to them, by striving together with them in the cause and quarrell of Religion, striving by all meanes to bee of one opinion and affection with them in matters of Religion, and to the uttermost of our power to defend them by word and deed, according to our callings and occasions, Phil. 1.27. 1 Cor. 1.10. Phil. 2.3.

Uses. The use may be first, for the discovery of the notable wickednesse of multitudes of Christians, that are so farre from loving godly men in the places where they live, that of all other men they most dislike them, and shew it by reproaching them, by traducing them, by avoyding their society, by divers hatreds of them, and by many injurious causes against them. And this is the condition of multitudes of Christians that imbrace any fellowship with other sorts of men, though never so vile, and stand in direct opposition to the godly: yea so blinde are the most, that they almost thinke they doe God good service, if they could rid the countrey of them, Esay 65.5. The misery of such men is manifestly described in divers Scriptures, and by this signe they are discovered to be no Christians indeed, 1 Ioh. 2.9. but rather of the race of Cain, or Ismael, 1 Ioh. 3.20. Gal. 4.29. and therefore most hatefull to God, 1 Ioh. 3.15.

Secondly, we may hence gather a signe of such as are in the state of salvation actually. For if we love the brother-hood we shall be saved, as the Apostle is peremptory, 1 Ioh. 3.14. and the more apparent will be the signe, if we love all the godly, and for godlinesse sake, both which the word brotherhood imports.

Thus of the first doctrine.

Doct. 2. Secondly, I might hence observe also, that all the godly are brethren: and so they are in divers respects;

In what respects godly men are brethren. First, in respect of profession: they have all one faith, and weare one and the same livery of Baptisme, and serve all one Lord, Ephes. 4.4.

Secondly, they have all one Father, Mat. 2.10. one God begate them.

Thirdly, they have all one mother, the Church.

Fourthly, they must needs be brethren, they are so like one another: they are all fashioned in the image of God, and are all like the Father.

Use. 1. The use should be, first, for instruction; and so to teach Christians to take heed of judging and censuring one another, Rom. 14.10. of offending [Page] and grieving one another, Rom. 14.13, 21. of contentions and schisme one from another, 1 Cor. 1.10. of going to law one with another, 1 Cor. 6.1, 2, &c. to verse 8. of coozening and defrauding one another, 1 Thess. 4.6. of accepting of persons, to preferre a rich man before a poore beleever, Iam. 2.1, 2. of detracting one from another, or grudging or complaining one of another, Iam. 4.11. so also, Matth. 23.8. of all dissimulation and guilefull courses, Rom. 12.9.

All these things ought to bee avoided in our carriage toward godly men, because they are our brethren. Have wee not all one Father? why then doe we transgresse even more against our brethren? Thus Mal. 2.10.

And secondly, it should teach us divers things to be done or sought after; as for instance:

1. It should teach us unity, to live together with all concord, because we are brethren: For how comely a thing is it for brethren to live together in unity? Psal. 133.1.

2. It should teach us mercy, and that both spirituall and corporall, as was in part shewed before: they are brethren, and therefore if thou bee converted strengthen them, Luke 22.32. If they trespasse against thee, and confesse it, forgive them, Mat. 18. If they fall by temptation into any sinne of infirmity hate them not, but reprove them plainly, Lev. 19.17. If they offend more freely, separate from them, but yet hope the best as of a brother: reject them not as enemies, 2 Thess. 3.15. And if they be in any outward adversity, remember that a brother was borne for the day of adversity, Prov. 17.17. And therefore if thy brother be impoverished, let him be releeved to the uttermost of thy power, Lev. 25.35.

3. All just and faithfull dealing should we shew one towards another, because wee are brethren: yea, none of us should allow himselfe liberty, so much as to imagine evill against his brother, Zach. 7.9, 10.

Thirdly, Superiours also should learne here not to be tyrannicall, or hardhearted, or proud, or arrogant in their carriage towards their inferiours: for they rule their brethren, not their slaves. Deut. 17.19. Phil. 10. Nor yet should inferiours for this reason grow carelesse or disobedient: for the Apostle shewes that that were an abuse of this doctrine, 1 Tim. 6.1, 2.

Use. 4. Fourthly, all poore Christians that are true Christians, have much cause to rejoyce, Iam. 1.9. for they have a great kinred. All the Godly are their brethren, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psal. 122.8. yea, the Angels, Rev. 19.10. yea, Christ himselfe is not ashamed to call them brethren, Rom. 8.29. Heb. 2.10. Mat. 12.49. I might adde, that wicked men should take heed how they oppose godly men: there are a great kinred of them; and they never prospered that wronged them: yea, some great Ones have bin fain to humble themselves, & to lick the very dust of their feet sometimes▪ that they might be reconciled to them, Esay 60.14. Mat. 7.17.

And thus of the second part of the Apostles Charge. The third part forms the Christian, in respect of pietie to God.

Feare God.]

Piety to God consists either in knowing him, or in worshipping of him: and the right knowledge of God, is conceived in the godly, not for contemplations sake o [...]ly, but for practice, 1. Ioh. 2.3, 4. And all the use of our knowledge, in respect of practice toward God, is comprehended in his worship.

This worship is a religious honour we giue to God; I say, religious honour, to distinguish it from that civill honour which in generall we give to all men, or inspeciall, to some men, either for their graces, as to the godly; or for their authority, as to Kings and Superiours.

[Page]This worship of God is either internall, or externall. The internall, is the worship of the heart: the externall, is the worship of the body. The internall, is the very life and soule of the externall; without which, the externall is but a dead and contemptible carcase.

The fear of God, here commanded, belongs to the inward worship: and so it is to be noted, that the Apostle, when he would charge Christians about piety and devotion to God, doth not enjoyne them to come to Church, to hear the Word, receive the Sacraments, or pray, though these be else-where required; but especially requires, that they looke to the heart within, that the true feare of God be preserved in them, and that especially for two causes. First,The Apostle doth especially urge the inwar [...] worship of God. because men may doe that which belongs externally to the outward worship, and yet be still but hypocrites and wicked men, as is manifest in the case of the Jews, Esay 1. and of the Pharisees, Mat. 23. Secondly, because if they be rightly formed in the inward devotion of the heart, that will constraine them to the care of the outward worship: he would have them then to be sure of the fear of God in their hearts.

The fear of God is sometimes taken generally for the whole worship of God: sometimes more especially for one part of the inward worship of God; and so I thinke it is to be taken here.

The fear of God, what it is. It is twofold. The feare of God is either filial or servile: the one is found only in the godly; the other▪ in the wicked. A servile fear is the terrour which wicked men conceive concerning God only, as a Judge; whereby they only fear God, in respect of his power and will to punish for sinne: and it is therefore servile, because it is in them without any love to God, or trust in God, and would not be at all, if his punishments be removed. It is the filiall feare is here meant: this feare of God is here peremptorily required of Christians, as it is in other Scriptures, Psal. 2.11. and 38.8 Prov. 3.7. Esay 8.13.

[...]his filiall fear to God, is an affection which Gods children bear to God, whereby they reverence his glorious nature and presence, and withall carefully honour him in his Word and Workes; being affraid of nothing more, than that they should despise him that hath been so wonderfull good unto them.

That this definition of the true and filiall fear of God may be rightly understood and formed in us, we must kno [...], that there are six distinct things we should feare and stand in awe of in God.

First, his Majestie and glorious Nature. We cannot rightly thinke of the transcendent excellency of Gods Nature and supreme Majestie,Sixe things in God we are to stand in awe of. as King of all kings, but it will make us abase our selves as dust and ashes in his sight, Gen. 18. If we feare Kings for their Majestie, how should we tremble before the King of kings! If the glory of Angels have have so amazed the best men, how should we be amazed at the glory of God!

Secondly, his justice, and singular care to punish sinne, should make the hearts of men affraid; and wo to men, if they fear not: for, according to their fear, is his anger, Psal. 90.

Thirdly, his goodnesse is to be dreaded of all that love God: and this is the proper fear of Gods Elect. To fear God for his justice, may be after a sort in wicked men: but to fear God for his goodnesse, is only found in true Converts, Hos. 3.5.

Fourthly, his Word is to be feared, because it is so holy, and pure, and perfect, and mighty in operation: this trembling at Gods Word, God doth not onely require, but accept very graciously, Esay 66.3. And so godly men do tremble as much at Gods Word as at his blowes.

Fiftly, his mighty works and marvellous acts are to bee exceedingly reverenced, of what kinde soever, Revel. 15.3, 4.

[Page]Lastly, if God would never punish sinne, nor chide men for it by his Word, yet the very offence of God ought to be feared, and is in some measure by all godly Christians.

Uses. The Use may be divers: First; we should be hence incited to seeke the true feare of God, and to labour to fashion our hearts to it: it being a speciall part of the Apostles charge, wee should specially respect it. And 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 fear [...]of God.

First, if we respect our selves, we should strive to be such as feare God:Motives to get the feare of 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,What kindes of men do not fear God. 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 [Page] 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:

Signes of Gods feare.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 evil [...] 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 many that seeme to be of the better sort, is a meere formality, as this very signe proves, Psal. 86.11. Isaiah 50.10.

Thirdly, a great ghesse may be had at mens feare of God, by their care and conscience they make of their obedience in their particular calling. A [Page] man may have comfort, that his feare of God and profession of Religion is right, if he hate idlenesse, lying, covetousnesse, deceit, frowardnesse, and unjust dealing in his calling. For though to deale justly with all men be no infallible signe of the true feare of God, yet it is a probable one; and where it is not, there can be no true feare of God. Thus Magistrates must prove that they feare God, 2 Chron. 19.27. Exod. 18.21. and thus every man in his place; yea, if women would have the reputation to be such as feare God, they must let their workes praise them. If they be idle, froward, undutifull, busie-bodies, and carelesse of their domesticall duties,Pro. 31.30. what feare of God can be in them?

Fourthly, it will be manifest that our obedience flowes from the true feare of God, if we will obey against our profit, or ease, or credit, or our own carnall reasons or affections. Hereby the Lord said he knew that Abraham feared him, because he spared not his owne sonne, Gen. 22.12.

And thus of the feare of God. The last part of the charge concernes our loyalty to the King.

Honour the King.]

The Apostlè intends in these words, but briefly, to urge the practice of their duty, urged in the exhortation, Ver. 13. fave that the termes have something in them of explication of that doctrine, and something for confirmation; for, we must honour the King,

1. In our hearts.

2. In our words.

3. In our workes.

First, we must honour him in our hearts, and shew it two wayes.

1. We must not curse the King, no not in secret, no not in our thoughts: we must not entertaine impatient and vile thoughts of the King, but, from our hearts, esteeme him for his greatnesse, authority, and gifts.

2. When the King commands any thing that seemes to others or to us harsh, inconvenient, or doubtfull, we must honour the King by interpreting his Lawes in the best sense. If love must not thinke evill, but hope all things of all sorts of men, then much more of Kings. It were greatly to be longed for, that this note might enter into the breasts of some men;Note. they would then be afraid to charge so much evill of the Kings ordinances, not only when they might finde a fairer sense, but oftentimes expresly against the intent and meaning of the ordinance.

Secondly, we must honour the King in our words three wayes.

1. By reverent speeches to him, and of him.

2. By a thankfull acknowledgement of the good is in him, and we receive by him.

3. By praying to God with all manner of prayer for him, 1. Tim. 2.1.

Thirdly we must honour him in our workes:

1. By paying him tributes and customes.

2. By submitting and yeelding to his ordinances; preferring the obedience thereunto before the censures or contrary opinions of what men soever. And this is the maine thing intended verse the 13. of this Chapter. And therefore I will omit the larger handling of this point in this place.

Verse 18.

Servants, be subject to your Masters with all feare, not onely to the good and gentle, but also to the froward.

HItherto of the duties of subjects, and so of the exhortation as it is politicall, and concernes the Commonwealth.

[Page]Now the Apostle proceeds to give directions oeconomicall, that concerne the family, or houshold government: Before I consider of the particular exhortations, some thing would bee said in generall concerning a family.

A family is the society of divers men dwelling together in one house for preservation and happinesse:What a family is. Where three things are to bee explicated: First, what the persons are, that take upon them to constitute this societie: Secondly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this societie.

First, the persons that constitute a family or families societie, are to bee considered, either as the family is perfect, or unperfect.

1. A perfect familie consists of a triple societie: first, the one betweene man and wife: secondly, the other between parents and children: thirdly, and the third between Masters and servants.

2. The unperfect is, when any of these societies are wanting, as when there are not either children, or servants, or wives, or husbands in it: The Apostles directions here do forme only an unperfect familie: For he gives not directions about parents and children.

Secondly, the difference of this society from others is, in those words, [dwelling together in one house:] For thereby is imported, that this is the first society of all others, and the foundation of all the rest. For a City comprehends many families, a Countrie many Cities, a Monarchie many Nations, and the World many Monarchies.

Thirdly, the end of a fraternity is preservation and happinesse: and so, to speake distinctly,Three things required to make a society happy. there are three things requisite to make this society happy, and to preserve it so: namely, first, commodity: secondly, delight: and thirdly, Religion. Unto commoditie is requisite possession of goods, and the mutuall lawfull labour of the persons in the family: unto delight is requisite quietnesse and love: unto Religion is required the constant and right serving of God. If commodity be wanting, the family cannot bee at all: If delight be wanting, it cannot be well: and if religion be wanting, it cannot be for ever.

Thus of a family in generall: and two things may be in generall noted from the Apostles charge about the family. First, that God himselfe doth binde all sorts of persons, as strictly to the good behaviour in their owne houses, or towards one another, as he doth toward those in his house. Secondly, that the conscience is bound, immediatly from God, to nourish all good duties. And this is proved by the fift Commandement, and Pro. 14.13. with many other places of Scripture.

There may be divers reasons assigned, why God gives Commandement to binde us to domesticall duties.

We are bound of God to the care of domesticall duties, for divers reasons,First, from his owne right. For, though there be many Administrators, as, of a Church, a Common-wealth, a Family, &c. yet there is but one Lord: God is the Head of this society, as well as of any other, 1. Cor. 12.

Secondly, because this is the first society God brought into the world; and therefore he would have it honoured, and carefully preserved to the end of the world. The first society in Paradise, was this: and Religion was professed for many hundred yeers by this society only, even till the people came out of Egypt.

Thirdly, because the persons we live withall in the family, are the neerest companions of our lives: and therefore we should live with all due respect one of another.

Fourthly, because the family is the Seminarie both of Church and Common-wealth.

[Page]Fiftly, because the family is the most usuall place for us to practise our Religion in: what we learne at Church, is for the most part to bee practised at home. Many have little occasion of practice abroad.

Sixtly, because the comfort and contentment of mans life lieth much in this. How are the lives of many men made uncomfortable, by disordered servants, wicked children, idle, froward, vicious wives? God gave the woman, at the first, as a speciall help to man; to shew, that at home the chief help of his life was to be had.

Use. The Use should be therefore to teach Christians, in their severall places in the family, to make conscience of their dealing; both to know it, and to doe it, as ever they would have God to come to them, and dwell with them, Psal. 10.1, 2. and as they desire to be no hypocrites in Religion: for, such as make no conscience of doing their duties in the family, whether themselves, wives, servants, or children, are not sound Christians, they are but hypocrites. They are not compleat Christians, that are not good at home aswell as abroad: they walke not in a perfect way, Psal. 101.2. And besides, till domesticall disorders be redressed, the family will never be established, Pro. 14.3.

Secondly, it is to be noted, that Inferiours in the family, are either onely,Why inferiors in a family are first and especially charged with their duties. or first, or with most words charged about their duties; as here, servants, and not masters; and servants and wives, with many words: and there may bee divers reasons assigned of it.

1. To preserve order. God hath subjected the Inferiours to the Superiours; and the Superiour in a family, is Gods Image: the Lord is therefore carefull to preserve his authoritie. The Superiours receive lawes from God, but not from their Inferiours. The Inferiours are to learne their dutie, without prescribing lawes to their Superiours.

2. Because the disorders of Inferiours are, for the most part, most dangerous to the troubling of the family, because the businesses of the family are done by their hands, the Superiour providing for the common good by common instruments. If the Master of the family bee never so godly-wise, yet oftentimes the family may be destroyed by wicked servants, and vicious wives, Pro. 14.1.

3. Because faults in the Inferiours are most scandalous against Religion, especially where the family is unequally yoked; as, if the Head of the family be an unbeleever, and the Members beleevers: disorder in the beleevers is most extremely scandalous.

4. Because if the Head of the family be disord [...]ed, the orderly behaviour of the Inferiours may bring him into order, and win him both to Religion, and good order at home. A conversation with fear, in wives, may win their husbands, as chap. 3.1, 2. of this Epistle.

5. Because God would hereby shew, that the Inferiours must alwayes doe their duties, before they looke after the duties of Superiours: they must be first served.

6. By this course the Apostles did labour to intice the Gentiles to Religion, by letting them see how carefull they were to breed goodnesse and love in their wives, servants, and children: and the Apostles did wisely in so doing, because it is a greater gain to Religion, to gaine one master, than many servants, because such a master may doe more good.

The Use should be therefore to interest the obligation upon the consciences of wives, servants, and children: and even the more they see that God saith unto them, the more they should be carefull of their duties; and ever the more desirous they see the Lord to bee to have them live without offence, the more abominable they should account it to dare to offend still: and [Page] if they have not masters or husbands, they should strive to be good themselves, before they complaine of the fault of their Superiours; and should thinke with themselves, If I were a better wife or servant, I should finde my husband or servant better to mee. Thus in the generall.

The first thing then the Apostle gives in charge, concerns servants, from verse 18. to the end of this chapter: where observe,

First, the proposition, enjoyning servants to bee subject to their masters, verse 18.

Secondly, the exposition, shewing both how they should be subject, viz. with all feare; and to what masters, viz. not only to the good, but to the froward, verse 18.

Thirdly, the confirmation of it, by three reasons, viz. from the consideration,

1. Of the acceptation of such subjection with God, verse 19.20.

2. Of their calling, verse 21.

3. Of the example of Christ: which is urged,

1. For the use of servants, verses 22.23.

2. For the use of all Christians by digression, verses 24.25.

First then of the proposition: where we are to consider, first, the persons charged, Servants: secondly the duty imposed, be subject: thirdly, the persons to whom they owe it, to your Masters.

Servants.]

Two things are to be inquired into about servants.

First, the originall of their est [...]e: and secondly, the bond that ties them to this subjection.

There are servants of God; servants of sinne, servants of men: It is the servants of men, that are here meant. Servants of men are not all of one sort neither:

For first, such as apply themselves to satisfie the unreasonable humors of men,Servants of men are of divers sorts. are said to be servants of men, and condemned, 1. Cor. 7.23.

Secondly, such as make themselves beholding to other men through their pride, are forc't many times to become their servants. Thus the borrower is a servant to the lender, Pro. 22.7.

Thirdly, such as imploy their estates or bodies for the honour, or preservation of their superiours, are said to bee servants: thus subjects serve Princes, 1. Sam. 8.17.

Fourthly, such as imploy their labours, and spend themselves for the common good, are said to be servants: thus Ministers are the peoples servants 2. Cor. 4.5. 1. Cor. 9.19.

But none of these are here meant: These servants are domesticall servants, such as are under the yoke of particular Masters in a family.

Those servants in the Apostles time were of two sorts: some were bond servants, such as were bought and sold in the markets, over whom the Masters had absolute and perpetuall power: some were hired servants, that did serve by covenant and contract, as servants do now for the most part with us.

Concerning these, it may be inquired, how it comes to passe, that men, that by creation have the same nature with other men, should in their condition be abased to so low and meane estate, as to serve them, that are in nature alike to them? This seemes to be a grievous inequalitie; and therefore first to be searched into for the originall and causes of it.

It is out of doubt, that before the Fall, if man had staied in his Innocency, there had beene no servitude, because all men had been made after the Image of God, both for holinesse and glory; and so had been on earth, as the Saints shall be in Heaven.

[Page]The first cause then of subjection and servitude, was the confusion,For what causes servitude came in. and sin of our first parents brought upon the world, the earth being cursed for mans sake: A necessity of toylesome [...]bour lay upon men; and so from the advantages, or disadvantages of particular mens estates, did ar [...]se the freer, or harder condition of some men. Besides, this sin had so confounded the very dispositions of men, that through the inequality of naturall temper, or care of education, some men are made more fit to governe, and others to be governed.

Secondly, as a monument of Gods Justice: it is observed, that some whole nations of men have been in their very naturall inclination onely disposed to bondage, being destitute of all gifts to rule, or governe, as it is noted by the Mu [...]covites and some other nations, who for the most part at this day are servants, yea slaves by nature.

Thirdly, in other nations many men become servants, not by nature, but by necessity, as being taken in mercy: and thus among the Latines came up the name of servants, being servi, because they were servati, preserved from slaughter in war: and mancipia, because they were manu capta, things tak [...] by force of armes.

Fourthly, the horrible sinnes sometimes of the Ancestors brings beggery, and so servitude upon their posterity; as the sinne of Cam made Canaan a servant of servants, Gen. 9.25. So doth treason, whoredome, riotousnesse, and prodigalitie of many parents, undoe their whole posteritie, and leave them in a necessity of serving.

Fiftly, wicked children, for their disobedience to their parents, are many times brought not only to be servants, but as was noted before of Cam, to be servants of servants, Prov. 17.2.

Sixtly, many men are brought to a morsell of bread by their owne disorder and wickednesse of life; sometimes open sins, sometimes secret sins bringing this curse of God upon them: For men became servants, only to gaine by their service the knowledge, or state of some science, art, or trade, as many apprentices doe.

Seventhly, sometimes God by his hand doth abase some men onely, as a triall, if they fall into poverty, and so to the necessity of working for others, by no sinfull courses of their owne, but by the inevitable hand of God, as by pyracie, shipwrack, fire, theeves, or the like: and these are so humbled, either to warne others, and shew the power of God, or to bring them to repentance: or else for triall of Gods grace in them.

Eighthly, some men are brought to this misery by the cruelty, and unjust dealing of other men: and so that power the Masters tooke over their bondmen to dispose of their very lives, was not of God or Nature, but meerely an oppression. For why should they have power to take away life, that could not give it? And so, many a man is brought to poverty and servitude, by oppression and cruell Landlords, or by the fraudulent dealings of other men, that falsifie their trust, or coozen them in bargaining.

Now, the servants brought to this condition by any of these meanes, must be subject to their Masters: and this is of divine institution. For God himself hath bound them to it by the first commandement; and so the subjection of servants is a morall, and perpetuall ordinance.

Uses. The Use of all this may be divers: For,

First, it should teach all sorts of men, the more to hate and flee from sinne, which hath brought these miseries upon such multitudes of men.

Secondly, it should teach Masters to use their servants respectively: For though they be servants, yet they are men made after the Image of God, and they are the best part of their possession. For other things they possesse, are without life, and servants are the living instruments of their commodities. [Page] Th [...]s wise and godly me [...] in Scripture were wont to account it the best part of their possessions,Gen. 12.16. and 32.5. Eccles. 2.7. that they had men servants, or maid servants.

Thirdly, it should teach servants especially two things; the one is humility: they should runne a race fitted to their condition, they should conquer pride and aspiring, remembring that God hath abased them. The other is, they should keep themselves in their places and callings, and not shake off the y•oke by running away, &c. seeing God hath taken them bound to serve: But the former is most proper to this place; Seeing they are but servants, they should be content with such diet, apparell, labour, and usage, as is convenient to their condition.

Fourthly, it may serve for great humiliation to such servants as are wicked men. These are of three sorts: some of them were brought to this condition by their owne wickednesse of life: some of them are wicked servants too, as well as wicked men: some are tolerable, and sometimes profitable servants, though evill men: all are in ill case. For this is but the beginning of evill to them, if they repent not; For if they live in their sinnes, as they serve men now, they shall serve divels hereafter; and so their bondage shall be invested upon them without end.

Quest. But seeing many godly men and women may be servants; how may a godly Christian comfort himself in this estate of abasement?

Ans. Though it be an outward misery to be a servant: yet there are many consolations to sweeten the bitternesse of this abasement.

First, because extremities of bondage are removed from servants with us for the most part,How a godly servant may comfort himselfe in that estate. so as their service is but for a time, and voluntarie too, to hire themselves to whom they will; and Masters have not power of their lives.

Secondly, because their calling is acknowledged for a lawfull calling by God.

Thirdly, because God hath bound Masters by his Word to use them well, and the lawes of Princes provide punishments for unreasonable Masters.

Fourthly, because Christ hath redeemed them from the spirituall bondage of serving the Law, and the divell, and Gods Justice: so as he is Christs freeman.

Fiftly, because though his body be subject, yet his soule is free, and not subject to any mortall creature.

Sixtly, because their Masters are their brethren in Religion.

Seventhly, because God hath provided by his unchangeable Law, that one day in seven they shall rest from their labour.

Eighthly, before God there is neither bond nor free: but all are one in Christ, Gal. 3.28. Col. 31.11.

Ninthly, because all the benefits of Religion, whether inward or outward, belong to servants, as well as to Masters, 1. Cor. 12.13.

Tenthly, because the very work that servants doe in their particular calling, is accepted of God, as obedience to him, as well as the performing of the duties of Religion; God accepts their daily labour, as well as he doth praying, hearing the Word, receiving the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6.

Eleventhly, because they are freed in that condition from many cares: seeing they have now nothing to do in effect, but to obey in what is appointed [...]; which is a great ease to a minde that desires to see what he hath to doe to please God, seeing now only one thing is necessary, which is, to obey in what he is commanded and directed.

Twelfthly, because he shall not only have wages from men, but from God also, E [...]hes. 6.8.

Lastly, bec [...]e there shall be no servants in heaven, but in Gods Kingdome [Page] they are as free as their Masters, and therefore should not thinke much of a little hardnesse, or harshnesse in this life.

Thus of the originall of servants.

Secondly, we may hence note, that servants are bound by God himselfe, in his Word; unto their subjection. The Word of God doth belong to the calling of Servants, as well as to any other calling. God hath included them within the doctrine of Scripture, as well as any other men; partly to shew that they have right to the Scripture, as well as others; and partly to shew that the power of binding servants is from God. And God hath taken it upon him, by his Word, to teach Servants as well as other men; and that for two reasons. The one is, because Servants belong to the Kingdome of Christ and his Church, as well as other Christians, and therefore must be taught as well as they. Secondly, the other is, because usually Masters are negligent in teaching them, and therefore God provides that by his Word they shall bee taught. Men have some care in teaching their children, but little of their servants; and therefore God, to shew that he is no respecter of persons, gives order to his Ministers to see them instructed.

The Use may be divers.

Uses. First, Masters must learne from hence their dutie: For, when they see that God takes care to teach their servants, they should not be so proud or carelesse as to neglect their instruction: Yea it shewes also, that if they would have them taught, or reproved, or incouraged, they must doe it with Gods Word, and with their owne: yea, it also shewes the folly and wickednesse of divers Masters, that cannot abide their servants should heare Sermons, or much reade the Scriptures; when they doe not only wickedly, in restraining their servants from the meanes of their Salvation, or comfort, but do foolishly also hinder them of that meanes which should especially make them good servants.

Secondly, Servants may hereby be instructed, or informed, and taught. Informed, that though neither Master nor Minister will teach them, yet they are not excused, because they are bound to learn from Gods Word their duties: And taught from hence they must be, to do their duties to their Masters, not for fear, or reward, but for conscience sake, because God hath bound them to his subjection.

Thirdly Ministers should learne, and from hence be awakened, to take notice of their charge, both to catechize in speciall, and to teach servants in generall, as well as others their hearers. If it be a part of the Commission of great Apostles, to instruct servants as well as other Christians, then what accounts can they give to God, if it be found that they have had no care of instructing the servants of their parishes, and charges?

Doct. 3. Thirdly, the indefinite propounding of the word Servants, shewes, that all sorts of servants are equally bound to subjection; hired servants are as strictly bound, as bond-servants: The servants of Princes are not free from the duty of servants, more than other servants: and [...]o likewise poore mens servants must be subject and obedient to their Masters, with as much reverence and fear, as servants to great men. Old servants are tied to as much duty, as such as come new to serve. Religious servants are bound to as much subjection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better servants. And so there is no difference of sexes; men servants are bound as well as women servants: neither doth birth, office, gifts, or meanes, priviledge any servant from the strictnesse of the bond of subjection.

Be subject.]

The duty then required of servants, is subjection: servants must be subject. [Page] It is not enough to weare their masters Cloth, and to hire themselves to their masters: they must make conscience of it, to performe constant and humble subjection to their masters. And so they must be subject to their masters three wayes:

Servants must be subject three wayes.First, to their commandements: and so they must obey them, and yeeld themselves to them, to be ruled and directed by them in all things, Eph. 6.5. Colos. 3.22.

Secondly, to their rebukes and corrections. For if children need rebukes and corrections, then doe servants also, Pro. 13.1 and 15.5. Servants will not alwayes be corrected by words, and therefore need blowes, Pro. 29.19. Gen. 16.6. yea they must patiently suffer correction, though it be inflicted unjustly, as appeares in the verses following this Text.

Thirdly, to their restraints. Servants must be subject to the appointment of their masters, even in the things wherein they restraine them; as for instance, in their diet. It is a sinfull humour in them, not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company: they must avoid all company that may be any way offensive to their masters; and so likewise in their apparell, in such cases where servants are to be apparelled by their masters; as also in respect of their going out of the house in the day time, when they have not leave: but much more abominable it is to be out of their masters houses in the night, without their leave.

And as their subjection must be performed in all these cases: so the indefinite manner of propounding it, shewes, both that they must be subject in all things and in all the wayes of shewing subjection: for the manner of it, they must be subject in all things, so as to beare with their masters: for it is a sinfull rebellion to crosse, or disobey, or leave undone any thing that is required of them to doe. And besides, it showes that they must be subject in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them.

Use. The use may concerne both servants, and the parents of such servants, and the masters that rule them.

Servants should hence, from their hearts, learne to yeeld themselves over to their masters, with all good conscience to performe the subjection required: yea, such servants as heare this doctrine, may try their hearts, whether they be indeed good servants or no: for a good servant, that makes conscience of his duty, when he heares the doctrine, doth from his heart consent to it, and will strive to fashion himselfe according to it. Now the servants that desire to be such as is required, may attaine to it, if they observe these rules:

Helps for servants to yeeld subjection. First, they must carefully study the doctrine of servants duties. Servants oftentimes faile through meere ignorance, because they doe not lay before their mindes what God requires of them.

Secondly, they must often judge themselves for their faults wherein they have displeased their masters, or neglected their duties: therefore many servants mend not, because either they will not see their faults, or doe not humble themselves in secret for them.

Thirdly, they must often meditate on the motives that may perswade them to subjection. And so there are five things that might bow their hearts, and breed in them a conscience of their duties. First, the Commandement of God: it is Gods will they should beare themselves thus humbly and obediently toward their masters. Secondly, the promise annexed to Gods Commandement should move them: God wil reward their work, Eph. 6.8. Col. 3.24. [Page] And in particular, inasmuch as their service is required in the fifth Commandement, therefore if they be good servants, God will blesse them with long life. Thirdly, the threatning, if they bee not good servants, but beare themselves naughtily and stubbornly, they shall not only receive shame and punishment from men, but God will plague them for the wrongs they doe to their masters, even for all the grief wherewith they have vexed them, and for all the losses they have brought to their masters, Col. 3. ult. Fourthly, the examples of such as have born themselves full well in Scripture, should much move them; the piety of Abrahams servant, Gen. 24. and the painfulnesse and faithfulnesse of Iacob, Gen. 31.38, &c. and the readinesse of the Centurions servant, Mat. 8. yea, it should much move them, that Christ Jesus himselfe was in the forme of a servant, Phil. 2. Fiftly, the care of the Religion they professe should much move them if they be carelesse, and proud, and stubborne, the Name of God, and the doctrine of Religion, may be blasphemed, 1 Tim. 6.1. And if they be humble, and carefull, and faithfull, they may adorne the doctrine of the Gospel, as the Apostle shews, Tit. 2.9, 10.

Use 2. Such parents as put their children forth to service, must take heed, that they spoile them not by giving eare to the complaints of their masters, or by allowing them any way in stubborne and disobedient courses.

Thirdly, if masters would have their servants to please them by their subjection, they then must learn how to rule and govern them, not only by teaching and charging them what to doe, but also by over-seeing them, whereby many faults may bee prevented; and accordingly by seasonable reproving them, and correcting of them betimes for the more wilfull offences; so studying to carry themselves gently towards them, as that they lose not their authority by too much love of their owne ease and quietnesse: else it is just, that their servants should prove a continuall vexation to them, Pro. 30.22. and 29.19.

To your Masters.]

The parties to whom they owe subjection, are their masters: where three things may be observed;

First, that though servants are under subjection, yet it is not to all men, or to other men, but only to their masters: which may warne men to take heed that they abuse not other mens servants, or speake basely of them. For though in respect of their masters, they are servants; yet in respect of them, they are as free as themselves. And in particular, it should teach divers to meddle lesse with other mens servants by way of complaint to their masters. It was Salomons rule; Accuse not a servant to his master, lest he curse thee, and thou be found guilty, Pro. 3.10. He gives two reasons of his advice: The one is, that his complaining may so vex the servants over whom he hath no jurisdiction, that it may cause them in their impatience to vex him with their reproaches of him; which an ingenuous minde should strive to avoide. The other is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families: and then it is a soule shame to be found faulty. To conclude this point, we should remember that of the Apostle; What hast thou to doe to judge another mans servant? he standeth or falleth to his own master, Rom. 14.

Secondly, that all masters have authority over their servants: though the master be a poore man, or an ignorant man, or a cruell man, or a froward man, or a hard man, yet the servant must be subject to him, and beare himselfe as reverently and obedient, as if hee were the richest, or wisest, or worthiest master in the world; and the reason is, because the subjection is due, not to the masters riches, or gifts, or greatnesse, but to the authority which God hath given him as a master: and therefore servants must looke to this point; [Page] and the rather, because it will bee the greater triall of their snbjection and singlenesse of heart, when neither feare, nor reward, nor any outward respect doth compell or constrain them, but simply the conscience of Gods Commandement, and the masters authority.

Thirdly, wee may here inquire, how masters come by this authority over servants: by nature they have it not, and therefore must have it by law. The laws of men cannot make one man a servant, and another a master: therefore it is by the Law of God. Since it is by the Law of God; if we have recourse to the ten Commandements,The originall of masters. we shall finde that it is the fift Commandement which giveth masters this authority and honour; the exhortations of the Apostle being but interpretations of that Law. And that this point may bee cleared, two things must be searched into: first, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Commandement, seeing the most sorts of them, in the usuall life of man, have other titles.

The name father given to divers sorts. For the first. This tearme Father we shall finde in Scripture to be given, first, to such as begat us, Heb. 12.9. Secondly, to Ancestors, Ioh. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget us in respect of grace, as to our Ministers, 1 Cor. 4.15. Gal. 4.19. Fiftly, to Magistrates, Gen. 41.43. 1 King. 24.12. Ezra. 1.5. Sixtly, to Elders in age, 1 Tim. 5.1. Seventhly, to the Inventors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is given to masters: so Naamans servants called him Father, 2 King. 5.13. And from hence, masters were wont to be called Patr [...]s familias, as Magistrates were called Patres patriae.

For the second. Magistrates, Tutors, Ministers, Masters, and all Superiours, are called Fathers, first, because the father was the first degree of superiority, & the fountain & seminary of all society. Secondly, God of purpose preserves this title in all superiority, therby to sweeten subjection to inferiours, and to make them think the severall dangers, burdens, labours, & subjections in each condition, to bee not only tolerable, but meet to be borns, because they endure them under parents as it were: & so such superiority, for that reason, should not be resisted or envyed. Thirdly, that thereby superiors may be put in mind of their dutie, to avoid insolency, cruelty, oppression, and the too much respect of themselves; God charging them by this title, to remember that their inferiours are to them, by Gods Ordinance, as their children.

Thus of the proposition of the duties of servants.

The exposition followes: and so, first, he sheweth the manner how they must be subject, viz.

With all feare.]

Servants must subject themselves to their masters in all feare: which being put downe indefinitely, must be understood both in respect of God, and in respect of their Masters.

Servants must shew their feare of God in their places, divers wayes:

First, by avoiding such sinnes as are contrary to the will and commandement of God in their generall life;How many waies servants shew the feare of God in their [...]. such as are, swearing, lying, slandering, hatred of the godly, drunkennesse, whoredome, and the like, Psal. 101.3, 4, 5.

Secondly, by carefulnesse to doe good service, as well as their masters; not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-dayes (as may be without hindrance of their worke, or offence to their masters) to imploy themselves in prayer, reading, conference, &c. and the reason is, because as servants must doe their masters worke as they are servants: so they stand bound in the common obligation, to doe Gods service as they are men; and no man but is subject to the Law of God, who hath given all his commandements to servants, as well as to masters.

[Page]Thirdly, by doing their masters worke out of conscience, respecting the will and commandements of God; and therefore serving their masters with all faithfulnesse, as if the service were to be done to God himselfe, or to Jesus Christ, Ephes. 6.5. Col. 3.23.

Fourthly, by praying for their masters, and for the good successe of their labours for their masters commodity: thus Abrahams servant is commended for his practice of the feare of God, and left for an example to all servants to doe likewise, Gen. 24.

Fiftly, by doing their masters worke without eye-service, being as carefull and as diligent when their masters are absent, as when they are present; as remembring that the Lord sees them, though their masters do not, Col. 3.22.

The feare then towards their masters, they may shew divers waies.

First, by avoiding what may displease their masters; such as is, answering againe, Tit. 2.10. contention with their fellowes, and all unquietnes, Phil. 2.4. fullennesse, Prov. 29.19. and all unfaithfulnesse, shewed either by pu [...]loining in the least things, Tit. 2.10. or carelesnesse in disappointing the trust committed to them; as also, masterfulnesse, pride, and haughtie behaviour, when they will not abide it to be told or directed, or doing what they list, not what they be appointed.

Secondly, by reverent behaviour to bee shewed by lowlinesse of countenance, by giving titles of honour and respect, Iohn 13.13. by standing before them when they sit, Luk. 17. by avoiding rude behaviour, or sawcy familiarity, as accounting them in heart worthy of all honour, 1 Tim. 6.1. One point of which reverence is, that servants should not presume to deliver their opinions easily in their masters presence, unlesse it be required, or may be gathered by argument from the lesse, Iob 32.6, 7.

Thirdly, by their secrecy in all the affaires of their masters, especially they should take heed of discovering their masters infirmities to others abroad out of the family.

Fourthly, by avoiding inquisitivenesse, to meddle only with their owne businesse; the servant knoweth not what his master doth, Ioh. 15.15.

Fiftly, by doing their worke with all faithfulnesse and diligence, in absence as well as presence; that when the master comes, hee may finde them so doing, Mat. 24. Thus of the manner of the duty; the persons to whom they must thus submit themselves follow: and so they must be subject with all fear, not only to the good, but also to the froward.

To the good and gentle.]

For the sense: we must enquire who are good masters, and who gentle.

Good masters are discerned by divers signes.

First, they seeke not only painefull and skilfull, but religious servants,Signes of good masters. Psal. 101.1, 6, 7.

Secondly, they not only licence, but teach their servants to keepe Gods Sabbaths, and to worship him, Commandement 4. Gen. 18.19.

Thirdly, they will not command their servants to doe any thing that is sinfull, or to lye as snares, or defraud others for their profit.

Fourthly, that receive their servants, especially such as are religious, as their brethren.

Fiftly, that are overseers as well of the manners of their servants, as of their labours, being as carefull that their servants be no worse to themselves, than to their masters.

Sixtly, that use their servants well, not only praising them for well doing, but alwaies rewarding their service with liberall wages; and when they part from them, not suffering them to goe from them empty, without portion, &c.

[Page]Masters shew their gentlenesse also divers waies: as,

First, when they use their authority moderately, or are not haughtie or violent towards their servants.

Secondly, when they passe by their infirmities, and take not notice of all the ill they say or doe, Eccles. 7.22.

Thirdly, when their servants offend, they chide them with good words, and not revile them.

But also to the froward.]

Froward masters are such as are bitter to their servants, hard to please, that are apt to finde fault, that use their servants hardly in words, or deeds, but chiefly such as are cholerick, and passionate, and peevish in their carriage towards their servants.

So that foure Doctrines may be noted from these words, and from the coherence.

Doct. 1. First, that God takes notice of the faults of Superiours, as well as he requires duties of inferiours: he sees frowardnesse in masters, as well as disobedience in servants; and the reason is, both because God is no respecter of persons, and also because he gives his law to all men. And therefore superiours must make conscience of their duties: for though in all things they are not to give accounts to their inferiours, yet they must give accounts of all they doe to God, Col. 3.24.

Doct. 2. That God sees and dislikes such faults, as the lawes of man take not notice of. If a master should kill his hired servant, mens lawes would take hold of him: but if he be never so froward with him, he may escape mens lawes. But though the lawes of men punish not frowardnesse, yet God will. So we see in the exposition of Christ given unto divers commandements, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reviling, &c. yet God forbids even these things also: which serves to reprove the folly of such, as justifie themselves for very just men, because they offend not the lawes of men; but never consider that God can finde a world of faults in them, that mens lawes cannot; because God sees the heart, and by his lawes requires obedience of the inward man, and condemnes all swerving from the right temper of heart and carriage: And therefore we should all looke to our waies, to approve our selves not only to men but to God; and so to confesse the imperfections of mens lawes, as to admire the perfection of Gods Word.

Doct. 3. That frowardnesse is a vice to be avoided of all sorts of men: It is not only uncomely in servants, but in masters too, and so consequently in all sorts of men; and it is to be avoided for many reasons.

First, if we consider the nature of the vice either in it selfe, or by comparison.Reasons [...] froward [...]. It is of it selfe a kinde of madnesse: A froward person, during the fit, is in some degree a mad person: besides, they are very foolish and absurd. The mouth of the righteous, saith [...], bringeth forth wisedome, but the froward tongue shall be cut out. In which words note the opposition: The righteous mouth brings forth wisedome, but the froward mouth brings forth [...]oolish things, and therefore shall be cut out, Prov. [...]0.31. Could froward and peevish persons remember and consider what passeth from them in these [...]its, they would be wonderfully ashamed of themselves. Againe, consider how contrary froward [...]esse i [...]to Gods nature: hee saith of his words, that there is no frowardnesse in them, Prov. 8.8. to note, that frowardnesse is a thing altogether contrary to God [...] persons in their froward fits, are not like God, but r [...]ther like the divell.

Secondly, if we consider the [...] of this peevishnesse and frowardnesse either in man or woman, wee shall finde that this ill humour is bred of [Page] vile causes: sometimes it comes of drunkennesse, as is noted, Prov. 23.33. alwaies it proceeds from ignorance and want of wit & discretion, Pro. 2.11, 12. and usually it ariseth of idlenesse and want of constant imployment, and of pride, arrogance and stomacke, Pro. 8.13. It sometimes ariseth from jealousie and suspition, and sometimes it is raised by idle and vile hypocrisie, while they strive more for reputation to be thought good, than indeed to be such either as they would seeme to be, or should be.

Thirdly, if wee consider the effects of frowardnesse. For those are vile, whether we respect the froward persons themselves, or others, or God. First, for themselves: It is a vice most unprofitable. For it is like a disease full of anguish and unquietnesse, it eats up their owne hearts, troubles their minds, and robs them of all contentment: besides, it breeds a grievous indisposition in them to all good duties both to God and men, and brings upon them many mischiefes; It dares annoy their friends: For they that are wise will make no friendship with the froward: and insuch as are tyed to them, that they must needes converse with them, it much alienateth their inward love an [...] respect of them. And therefore Solomon saith well, He that hath a froward heart findes no good; and hee that hath a perverse tongue falleth into mischiefe, Pro. 17.10. And againe, Thornes and snares are in the mouthes of the froward, Pro. 22.5. Secondly, to others, their peevishnesse is a great vexation and [...]u [...]den: Hence came the proverb, The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words and carriage: but the mouth of the wicked speaketh frowardnesse, that is, a sinfull, peevish, foolish person, is in his words and carriage exceeding troublesome and unpleasing; for so the Antithesis imports. Besides, it breeds discord:Prov. 10.32. Prov. 16.28. a froward mouth soweth discord. Yea, it many times drives such as converse with such persons, into perplexities and amazednesse, that they know not what to doe to free themselves from their perversenesse, according to that of Solomon; The way of a man is perverse and strange: but as for the pure, his worke is right, Prov. 21.8. And therefore David, when he was to order his family, is specially carefull, that no froward person dwell with him: for where frowardnesse is, there is confusion, and every evill worke, Ier. 3.16. Thirdly, if we respect God: It is a fearfull thing, which Solomon saith, Those which are of a froward heart, are an abomination to the Lord; but such as are upright in the way, are his delight, Prov. 11.20.

Fourthly, if we consider the condition of the parties, that are over-growne with this disease of peevishnesse and frowardnesse: It is a terrible censure that God himselfe gives of such for the most part, that they are wicked persons, Prov. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man: and though in charity we may hope of men, that they are not altogether destitute of true grace; yet as the Apostle said of envie and strife, so may we say of frowardnesse, that such as are guilty of it usually, are but as carnall; at the best, but babes in Christ, 1 Cor. 3.1, 2, 3. To conclude, Better is the poore that walketh in his uprightnesse, than he that is perverse in his lips, though he be rich, Prov. 28.6.

Use. The Use should bee for admonition, and instruction to such masters, husbands, wives, or others, that finde themselves guilty of this hatefull vice, to labour by all meanes to get themselves cured of it, remembring the counsell of the holy Ghost, Put away from thee a froward mouth, and perverse lips put far from thee, Prov. 4.14. And to this end they must observe these rules:

First, they must become fooles, that they may be wise:Helpes against frowardnesse. they must beginne the cure at the denyall of themselves, and their vaine conceits. For if they [Page] trust to their owne discretion, and naturall gifts, they will never mend: For naturall gifts can never make that which is crooked straight, Eccl. 1.15.

Secondly, they must strive to breed in their hearts the sound feare of God, and his displeasure for their frowardnesse. For the feare of God will take downe their pride, and cause them to abhorre all peevish and froward waies, Prov. 8.13.

Thirdly, they must constantly judge themselves for their offences herein, and that both by daily confessing their frowardnesse to God in secret, and also by acknowledging their faults herein unto such as are guided by them.

Fourthly, they must especially flie to Jesus Christ, whose office is to make crooked things straight, Isa. 40.5. and 42.16. Luke 3.5.

The last thing to be noted out of this verse, is, that no faults in the superiours can free the inferiours from their subjection, for matter or manner; as here servants must be subject, yea with all feare, to froward masters: so afterwards wives must be subject to their husbands, and with all feare too, though they be unbeleevers, or carnall men.

Thus of the exposition: the confirmation followes.

Verses 19. and 20.

For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully.

For what glory is it, if when yee be buffeted for your faults, you shall take it patiently? but if when yee doe well, and suffer for it, you take it patiently; this is acceptable with God.

THe Apostle applies the reasons to that part of the exposition which might be most doubted, and so gives three reasons why servants should be subject even to evill masters. The first is taken from the acceptation of such subjection with God, verses 19. and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards.

The argument from acceptation 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. [...]lt. Luke 9.14. Fourthly, how can we be long without griefe, that live in [Page] 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 o [...] 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 o [...]ward and lawfull redresse may not be had in the world. And therefore Papists are no Martyrs [Page] 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. Fourthly, because it is never sought but by fooles: for it is a wise mans honour and reputation, to passe by an offence; but every foole will be medling or quarrelling, saith Solomon, Fiftly, because oftentimes it proves damnable to one of the parties; who being slain in the act of malice, must needs be damned for ever; besides, the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearfull.

Doct. 7. That it is conscience or meer necessity that makes any man suffer. Men endure not wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warne Supe [...]iours to take heed that they doe no wrong: for the persons wronged, if they want conscience, may so remember the wrong, as sometimes to finde a desperate way of revenge, to the mischiefe of the wrong doer, though the party wronged doe evill in so doing, as followeth in the next doctrine.

Doct. 8. Inferiours being wronged even in blowes by the Superiour, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike againe; that is horrible, and egregiou [...]ly sinfull. Which shewes the grievous pride and naughtinesse of divers servants, that boast or threaten that they will take no blowes: their resolution shewes they are voide of knowledge in the feare or conscience of Gods will. And so it is alike sinfull in children, wives, or subjects, to resist, or returne blow [...]s for blowes, or evill for evill: neither doth this embolden masters or other superiours to do wrong, because (as was heard before) they shall receive of God according to all the wrongs they have done.

Doct. 9. To suffer griefe and wrong is profi [...]able: for besides that it is all [...]ite to them when it makes them more humble, and takes away their sin▪ it makes them judge themselves before God for the sinnes they are guilty of, and weanes them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tels us of one commodity more, that is; praise or thanks: it is an honourable thing, to suffer wrongfully: it winnes them a great deale, not only of compassion, but also of reputation among men. As it makes the evill more hatefull: so doth it procure love to him that suffers wrongfully. It is a vertue worthy thanks, yea, the coherence with the next verse seemeth to import, that God will give him thanks that suffers wrong, if he endure it patiently: not that God is bound to doe so, or that such suffering merits any such thanks of God: but God is so good and compassionate, and he likes this vertue so well, that he is pleased to crowne [Page] this patience with that high degree of liking it. It is thank-worthy, not because it deserves thanks, but because it declares the party to bee such and so worthy in Gods gracious acceptation, that he will of his owne grace yeeld him that encouragement.

Thus of the Doctrines that may be particularly gathered out of the words of this verse.

Before I leave the verse, there are divers things to be considered of about Conscience. For where this verse mentions conscience towards God, it giveth us occasion to thinke what that conscience should bee, and to informe our selves in divers things about it.

There are many reasons may be assigned, why men should be carefully instructed about Conscience:Reasons why men ought to be instructed about conscience. it is a necessary doctrine: for first, we see by experience, that of most things that concerne us, men know least about Conscience; many men knowing little more of it, than the bare use of the word Conscience. Secondly, men through this ignorance doe many notorious injuries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of conscience, and by deading the conscience, or else by vexing them, and many other wayes. Thirdly, God hath given men a great charge about the keeping of their consciences, which he placed in their soules as a great treasure; and God would have it respected and looked to with as much care as any thing he hath given us, 1 Tim. 1.19. Fourthly, God doth require that men should get grace and goodnesse into their consciences, as well as into their hearts, or words, or lives; which they can never doe, if they bee not taught. Fiftly, Gods Word in all the directions and precepts of it, doth binde and oblige mens consciences to see to the obedience of them: now what can conscience doe, if men know not what belongs to their consciences, and the natures and works of conscience? But above all things, it should awaken men to study the knowledge of conscience, yea, of their own consciences, if they consider that the conscience of every man is one of the principall bookes shall bee opened at the last day, for evidence, before the Tribunall Seat of Christ: and therefore men were best to looke about them in this world, to see to it, what is written in this booke; for it is indeleble, and will stand upon record, either for them or against them at that day.

Now concerning conscience, divers things are to be considered:

First, what conscience is.

Secondly, what the worke of conscience is.

Thirdly, what the prerogatives of conscience are.

Fourthly, the kindes or sorts of consciences.

Last of all, what it is that bindes the conscience: which is to be inquired into, because men are injoyned to suffer wrongs patiently for conscience sake, even servants from their Masters.

For the first. To know what conscience is, we must looke both to the Etymology of the word,What conscience is. and to the definition of the thing. The word Conscience imports a knowledge with another: Conscie [...], quasi cum alia scientia: Conscience, that is, science conjoyned: and the reason is, because conscience is a thing in us, that knowes what wee have done, and therein joynes with some other thing that knowes it too. Some of our actions conscience sees within, and the Angels and men see them without: but for our secret thoughts,Rom. 2.15. and 9.1. conscience is onely joyned with God, or with our owne mindes as they are joyned with God. Conscience is a thing within us, which God hath plac't there of purpose to be his witnesse or [...] to discover all we think or doe: and as it is joyned with the minde of man, it is the knowledge of what we know, or the thinking of what we think. To thinke of other things, [Page] is the understanding or mind▪ but to thinke what we think, is the conscience of a man. Or else conscience may be called so, because it is a concluding science; Consci [...]ntia, quasi c [...]ludens scientia: and the reason of the terme in that sense may be thus, because, looke what discourse conscience hath with God or the mind of man, it u [...]tereth it by way of a Syllogism, which they call a practicall Syllogisme. As for instance, if the conscience speake within to a murtherer, it speaketh by Syllogisme thus: Every murderer is in a fearefull case; but thou art a murderer, therefore thou art in a fearefull case. Now, that that reason, which concludes thus in him, is his conscience, is most apparent: For the minde gives only the first part of the Syllogisme, which is, that a murderer is in a fearfull case: or that the minde sees either by the naturall principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murder. Now the concluding of both, and applying them to the murderer, is the proper work of conscience, & conscience is that within us, that so concluds upon our actions.

Now for the definition of conscience, omitting the diversity of frames given by divers men, I expresse that which I take to be the cleerer, and fullest to shew us what it is. Conscience is a divine faculty in the soule of all reasonable creatures, applying the principles or propositions of their minde, in their particular actions, either with them or against them.

I say, it is a faculty, to note that it is more then the act or the habite of the minde, judging or determining. For acts and habits may be lost, but conscience cannot. Besides, the Scriptures shew that conscience doth act, as it excuseth or accuseth, and therefore must be a faculty it selfe, and not the act of a faculty. I say, a faculty in the soule, because I dare not assigne it or confine it to any part of the soule, as they doe, that make it a part of the understanding; for the understanding hath no parts properly: and to make it a part Analogically, is not to be borne in a definition, as Logicians know.

I say moreover, it is in all reasonable creatures; to note, that beasts, that have only a sensitive soule, have no conscience. And whereas God also is no creature; therefore he hath no conscience. For God being holinesse it selfe, needs no faculties to governe himselfe by, nor any conscience to witnesse or prompt him. And I say it is in all, that none might imagine, that some men have a conscience, and some have none: For every man hath a conscience, either good or bad.

Secondly, the proper worke of conscience is imported in the other words of the definition,The proper worke of Conscience. viz. applying the principles of the minde. For the understanding whereof, we must know, that there are certain notions or frames of truth planted in the minds of all men, being infused by God as a naturall law in their minds, shewing what is good or evill, and those principles are increased in the mindes of such as have the benefit of the Scripture more or lesse,These principles in the minde, sh [...]w a keeper they call Synteresis. according to the degree of their knowledge. Now that which conscience doth, is this: it repaires to these formes of truth or light in the minde, and takes such of them as concerne the businesse in hand, and with the force of them either comforts or affrights men, according as the occasion is.

Note, that I say, it is a divine faculty: I wanted a fit terme to expresse my meaning for that I would [...]ter: I say, that it is a wonderfull speciall faculty in us: it is a most celestiall gift. Conscience is so of God, and in man, that it is a kinde of middle thing betweene God and man: lesse then God, and yet above man.

So then, Conscience concludes about a mans owne actions: for if conscience trouble it selfe about other mens actions, it is either the weaknesse, or the errour of conscience: and I adde particular actions, because conscience never imployes it selfe properly about generals: and lastly, I adde for the successe, [Page] or end; it is either with a man, or against him, to note, that conscience is such an Arbiter between God and us, that sometimes it speakes for God against us, and sometimes for us to God.

But that we may be more distinctly informed about conscience; I therfore come to the second point, which is, to consider what conscience can doe, or how it is imployed in us:How consci [...]ce is imployed in us. and conscience is imployed both for God and for man: which worke I will consider first apart, and then joyntly.

For God then. Conscience works diversly, and hath many offices under God, and for God: for it is Gods speciall spy set in the heart of man to watch him,Chir [...]graphia De [...]. and his intelligencer and notary to set downe what man hath done: it is Gods hand-writing, the Law of God written in our hearts, or rather worketh by the helpe of that body of the Law written by the finger of God upon the tables of mens hearts: it is a co-witnesse with God, Rom. 9.1. It is also Gods Lievtenant, and a great commander placed within us, that severely requires homage and service to bee done to God, and especially diverts man from ill, directing him in the carefull manner of serving of God: for God will not accept any service that conscience doth not order, 2 Tim. 1.3. It is a taster for God, in point of doctrine of Religion; for all doctrines must bee brought to the conscience to bee tried, whether they bee of God, or no, 2 Cor. 4.2. And finally, it makes a man endure grief, and suffer wrong for God and his glory, as this Text imports. For man, conscience is many waies imployed: as first, it is imployed in viewing and surveying the things of man, especially the hidden things of man: and here the power of conscience is wonderfull. For other creatures may see the things without them, but have no power to see the things within them: only man, he hath a knowledge reflexed. The eye of a man too can see other things, but without a glasse it cannot see it selfe. But now conscience can discerne it selfe, and the whole actions of man; and so it differs from science, or the knowledge of the minde: for to know other things, is science; but to know our selves is conscience. The soule then by conscience knowes it self: it views the thoughts, memory, affections of the soule, and can tell what wee thinke, desire, love, feare, hate, &c. Secondly, in matters of Religion, conscience is specially imployed: for instance, both in the Word and the Sacraments. For the Wo [...]d: the mystery of faith, even all the grounds of Religion, they are laid up, and are in the keeping of conscience, 1 Tim. 3.9. And in Baptisme, where as God makes a covenant with us, and likewise requires a restipulation or promise on our part, conscience is herein imployed; and without conscience, God will do nothing in the businesse. It was the forme in the Primitive times, that the party which was to be baptised, was to be examined before God, whether he did beleeve: t [...]e question was, Credis? Doest thou beleeve? And he was to answere, Credo. I doe beleeve.

Now, this answer God would not take, unlesse the conscience would say, that hee did beleeve as hee said: this is the answer. A good conscience is mentioned, 1 Pet. 3.21. Againe, a good conscience serves in all the offices of our life or affairs, even in all things to be a witnesse; if we doe that which conscience thinks well, to comfort us; and if we doe that which conscience thinks ill, to discourage us, Rom. 2.15. and 9.1. Yea, conscience is the guide of our lives. We are here pilgrims and strangers, farre from our home, and in journey continually: now God hath set consciences in us to be our guides, that in all things we are to doe, we may be directed and incouraged by conscience, taking the direction and warrant of conscience as a speciall ground of our actions; so as to doe cont [...]ary to what conscience bids us, is a sin: for it doth not only witnesse about what is past, but it directs us about what is to come, as now to be done.

[Page]But the principall worke of conscience, whether we respect God or man, is to keepe court in the heart of man. There is in man Forum Conscientia, a Court of Conscience: a secret Tribunall is set up in the heart of man, and therein fits conscience, and arraigneth, accuseth, bringeth witnes, sentenceth, and doth execution. Now concerning the judgement of conscience, keeping an Assise in the heart of man, two things are to bee considered: first, the law by which conscience judgeth: secondly, the manner of the proceeding in judgement.

For the first: Conscience judgeth of the actions of men, by vertue of certaine principles (as I said before) which it findeth in the understanding, gathered either from the law of nature, or from experience of Gods providence, or from the Scriptures.

Now the manner how it proceeds in judgement, is in forme of reasoning, as I said before: for in the minde the conscience findes as it were a booke of law written, which is in the keeping of the faculty; they call it in schooles, Synt [...]resis: from hence the conscience takes the ground of reasoning; and from the memory it takes evidence of the fact, or state of the man that is arraigned, and then by it selfe it judiciously concludes and passeth sentence: and so it proceeds whether it condemne or absolve. In the judgement of condemnation, it proceeds thus: First, it cites or calls for the soule to be tried: then it accuseth in this forme, out of the body of the law kept in the minde, it takes the conclusion it meanes to workes upon, and then useth the memory to testifie of the fact; as for instance: Every murderer is an offender; thou art a murderer, therefore thou art proved to be an offender. Then comes the sentence in the same order: Hee that commits murder without repentance, shall be damned: thou committest murder without repentance, and therefore art a damned creature. So likewise it proceeds in absolving. For evidence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the love or feare of God, &c. he is a childe of God; but thou hast these marks, therefore thou art a childe of God: and then it goeth to sentence; He that is the childe of God, shall bee saved: but thou art proved to be the childe of God, therefore thou shalt be saved. Nor doth it rest in the sentence, but immediatly doth it selfe begin the execution: for laying hold upon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnawes him many times with unspeakable torments and tortures. And so contrariwise, in the sentence of absolution, it proceeds with comfort, settleth and quieteth the heart of the absolved, and many times makes it able with joy to stand undaunted against all the powers of hell, and the world: of which more afterwards, when I come to intreat of the sorts of conscience.

Observe by the way the difference between the court of conscience within us, and mens courts of Justice without us. For in mens courts they proceed secundum allegatae & probata, according to allegation and proofes: but God hath appointed another judgement in the heart of man: there God judgeth not according to allegation and proofes, but according to conscience, and hath associated to every man a notary of his owne, and a witnesse of his owne, which he produceth out of his very bosome: so as man shall bee made to confesse what he hath done, though all the world excuse him, and shall have comfortable testimony in himselfe, though all the world beside accuse him.

The glory of the power of conscience appeares by the third point, and that is the prerogatives and properties of conscience in a man for,

Pr [...]r [...]gatives or p [...]pert [...]s of conscience.1. It keeps court in the heart of a man, without limitation of time it will call a man to answere and heare judgement at any time; it is not limited to any terms, nor can the sentence be delaied: it hath power to examine, [Page] testifie, and give sentence at any time of the yeere at pleasure, nor will it admit any appeal to any creature.

2. It is subject properly only to God: no earthly Prince can command the conscience of a man, as will more appeare afterwards.

3. It keeps continuall residence in the heart of man: it is alwaies with him, at home and abroad: it observeth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it never leaves him.

4. God hath subjected man to the obedience of conscience, if it command erroneously, if it be in things indifferent; as in the case of meats and daies: in the Apostles time, if the conscience doubted or forbade the use of them, which yet in themselves might be used, the man was bound to follow his conscience, though the conscience erred, and so sinned in doubting or forbidding, Rom. 14.14.23.

5. Yea, so much honour doth God give unto the conscience, that he suffers his owne most holy Spirit to bring in evidence in the court of conscience: for so we read, that the Spirit of Adoption doth beare witnesse before our spirits, that is, before the conscience, that wee are the sonnes of God, Rom. 8.15.

6. It is a great prerogative, that God hath granted immortality unto conscience: Conscience never dies, no not when we die. Every mans conscience shall bee found no lier at the day of Judgement, & in so great request with Christ, as that dreadfull Judgement shall be guided according to the evidence and verdict of conscience, Rom. 2.15, 16.

For the fourth point. Conscience is not all of a sort in all men: some have good consciences,Kindes of conscience. and some have ill consciences: and both these kindes of consciences must be considered of.

Conscience considered as good, comes to be so either by creation, or by renovation. By creation, Adam had his conscience good: but by the first sinne, conscience became evill in him and all his posterity; so as all men naturally have evill consciences: and no men have their consciences good, but as they are renewed.

The difference between a good conscience by creation and renovation, is this; that by creation, conscience was perfectly good from the first moment it was infused, till the fall, and did discover it self by excusing and comforting alwaies: for Adams conscience till his fall, could accuse him of nothing. But by renovation, conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees: and so, because man is renewed but in part, it is a part of the goodnesse of the conscience to accuse for sinne, especially if it be presumptuous after calling, as well as to excuse from faults, while the man keeps his uprightnesse. That a good conscience should only excuse, is true (in this world) onely of conscience, as it was good by creation.

Now concerning the goodnesse or badnesse of conscience, these seven things are to be considered of.

First, that all mens consciences by nature are evill.

Secondly, the difference of evill in mens consciences.

Thirdly, the signes of an evill conscience.

Fourthly, the hurt of an evill conscience.

Fiftly, the meanes how evill consciences may be made good.

Sixtly, the signes of a good conscience.

Seventhly, the great happinesse of the man that hath a good conscience.

For the first, that all mens consciences are by nature evill, is manifest, because all have sinned in Adam, and lost their originall righteousnesse in all the faculties of the soule: and so every man in his naturall condition, is in every point uncleane, and to the impure all things are [Page] impure, even their consciences are polluted, saith the Apostle, Tit. 1.15.

Difference of evill in mens consciences. For the second: evill is not in the same degree in all mens consciences, but after a different manner in divers men: for,

First, in most men wee see that conscience is so feeble, and works so little, that it seemes to be but a small sparke, or like a bubble, which riseth now and then, and presently vanisheth.

Now the reason why conscience stirs so little in the most men, is not to be taken from the nature of conscience, (for that can worke all workes mentioned before) but from divers things in man. For first, Adams sinne, as it deprived all mens consciences of originall righteousnesse, which was the life of the conscience; so it brought such a depravation and evill disease upon the conscience, that it was never healed, nor cured in the naturall man to this day: but the weaknesse arising from the infection, holds him downe still. Secondly, the generall ignorance and darknesse which is in the world, is one great cause why conscience lieth so miserably weake, and neglected. For it cannot worke for want of light. For in the mind it findes only a few naturall principles, or some generall truths of religion, which are altogether insufficient to direct in the particular occasions of mens lives. Thirdly, besides, the law of nature is corrupted in man; and so those principles are very muddy and uncertaine, and the generals of Religion are poysoned with secret objections gathered from the controversies of so many false religions. Fourthly, further it is manifest, that the cares and pleasures of life oppresse conscience in many, and in them conscience stirs not, not because it cannot stir, but because there is no leasure to heare what it saith; men are so violently carried to the pleasures and busines of this world. As a man that runs in a race, many times runs with such violence, that he cannot heare what is said unto him by some that he passeth by, though it were counsell that might direct him in the right way of the race: so is it with men that haste to be rich: conscience often cals to them, to take heed of going out of the way, by deceit, or lying, or oppression, or the like; but they pursue riches so violently, that they cannot heare the voice of conscience. And so is it with the voluptuous person, and with the most men that live in any habituall gainfull sinne. Fiftly, yea this weaknes comes upon the conscience of some by custome of sinnes, that are not sinnes of gaine, or pleasure, as the sinnes of negligence, sloathfulnesse, passion, or the like, in which men are wilfully confirmed, and will not regard the checks of their owne conscience. Finally, one great reason why the most of us feele so little of conscience, is, the evill hearing of the Word of God: for the Word of God powerfully preached, would awake the conscience, but that most men set themselves to neglect it, by a willing & wilfull entertainment of distractions, and in voluntary forgetting of what they have heard; and so hoodwinking themselves, it is no wonder they cannot see.

Secondly, some mens conscience is starke dead, it stirs not at all. The conscience is compared to a part of the body, that is not only without sense and rotten, but is feared with an hot iron: and this is the case only of some notorious either Hereticks, or malefactors, that have lived a long time wilfully in some monstrous wickednesse, either knowne, or secret, 1 Tim. 4.2. This seared conscience is either joyned with a greedinesse to commit speciall wickednesse, or with a reprobate minde, that is so horrible stupid, that it judgeth evill to be good, or, at the best, not dangerously hurtfull, Ephes. 4.18. Rom. 1.28.

Thirdly, in some men the evill of conscience lyeth in this, that it is over busie, and sinnes too much: and so in two sorts of men; first, the superstitious; or secondly, the desperate. The superstitious person is many times disquieted by his conscience in doing well, or when he doth that which is not unlawfull, [Page] as the Popish Priest is troubled for comming to our Churches; or the Christian that is carried with preposterous zeale, is troubled for obeying the Magistrate in using his liberty in things indifferent: in the desperate, the evill of Conscience is the horrible tormenting of them beyond the bounds of the offence of Conscience, and that in two things. First, in that it presents the wrath of God to them, without the hope of mercy in Christ, as did the Conscience of Cain. Secondly, in that it drives them to doe that against themselves, which is desperately wicked, as to make away themselves, as the desperate Conscience of Iudas and Achitophel did.

Fourthly, in some men there was a temporary goodnesse in the Conscience, of which they made shipwracke, and so utterly lost the goodnesse they had for a time. And thus many hypocrites doe, that for a time get the forme of Religion even into their Consciences, but afterward falling into the immoderate love of the world, or the lust of some particular sinne, fall cleane away from Religion, and so lose the goodnesse which they had, 1 Tim. 1.19.

Thus of the differences of evill in the Consciences of divers men: the signes of an evill Conscience follow. But before I give the signes, wee must take notice of a distinction, and that is, that the Conscience may have evill in it, and not be an evill Conscience. Conscience in this life in men regenerate is renewed and restored but in part, and so may erre sometimes, and in some cases,Note. and yet be no evill Conscience. As for instance in certaine weake Christians in the Primitive Church (who yet were godly men) the Apostle shewes, Rom. 14. that some Christians for Conscience sake did refuse certaine meates and dayes: the Conscience erred in judging those meates and dayes to bee unlawfull to be observed and used; and yet hee calls them that were so led by an erring Conscience, hee calls them, I say▪ brethren. But when we speake of an evill Conscience, we meane Conscience unregenerate. As a man may have sinne in him, and yet be a good man: so may Conscience have blindnesse in it, and yet bee a good Conscience.

The signes of an unregenerate Conscience may be gathered from the differences of evill Consciences.

The signes then of an unregenerate still Conscience are these:

First,The signes of an evill Conscience [...]. when it is quiet in the committing, and after the committing of knowne sinne, whether open or secret. For open sins; as for drunkennesse, swearing, lying, profanation of the Sabbath, and the like: the Conscience cannot be good, when these or the like open wickednesses are committed: and so when it is quiet, notwithstanding secret whoredome, or filthinesse of any kinde, or continuall wickednesse in the thoughts or desires, that Conscience that can abide a soule heart is a wicked Conscience.

Secondly, when it excuseth for doing notorious evils: and so they have evill Consciences that could trouble and persecute, even to the death, godly men, and yet thinke they did God good service, Iohn 16.2.

The signes of an unregenerate stirring Conscience are these:

First,Signes of an ill stirring Conscience. when the Conscience serves onely to tell ill newes, when it serves to tell a man onely of his losse by Adam, or the Law, but never comforteth him by bringing [...]in any evidence of Gods favour in Christ. That Conscience that terrifies without Christ▪ that is, without mixing any of the comforts of the Gospell in Christ, is an evill Conscience: the speciall property of a good Conscience is to excuse and comfort; and therefore that Conscience that doth onely accuse is an evill Conscience.

Secondly, when the Conscience flees from the presence of God, as did Adams Conscience after the Fall: and this the Conscience discovers, when [Page] it dares not stand before the discovery of the Law of God, not dares abide a powerfull Minister, that speakes to the Conscience of the hearers, and ransacks them.

Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeale, and all the power of it, about things that are lesse necessary either unto faith or practice. And this was the case of the Pharisees Conscience, that spent all their zeale about lesse matters, and neglected the waightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeale about circumstances, or the estates and businesses of others, and neglect the maine things of substance, that concerne their owne sanctification, assurance, or salvation.

Fourthly, when the Conscience is for men, and not for God; when the motive that raiseth and incourageth it, is the praise of men, and not the praise of God. This also was the case of the Consciences of the Pharisees: for the Conscience in them was busie, and did require good duties, but the respect was still the praise of men; whereas a good Conscience is for God above all.

Fiftly, when it will accuse onely for grosse evils, and those knowne to others, and not for lesse and secret sins to be repented of.

Sixtly, when it will accuse onely in the time of adversity; as in the case of Iosephs brethren.

Thus of the signes of an evill Conscience.

Hurt of an evill conscience.The misery that the men have that have an evill Conscience followes: and they are miserable, whether they have a waking or a sleeping Conscience. The misery that comes from a waking Conscience is evill, and may be two wayes discerned: first, by the tearmes by which it is called and resembled in Scripture: secondly, by the effects which it worketh really upon a man. For the first. An evill Conscience that is awake, is in Scripture compared to a sting or pricke wounding the heart of a man. It is likened also to a dog or a bloud-hound that lieth at the doore; and, having fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened, as some thinke, by David, Psal. 51.4. to an evill contentious wife, that is ever before a man chiding and brauling: and as a moth secretly eats the garment, so doth an evill Conscience eat up the heart of a man, when others little see it, Prov 25. It is like a dart, strangely shot into a mans body, Psalme 38. and it is compared to the boyling of the tumultuous sea, Esay 57. and it is called a worme that dieth not, but lieth gnawing and eating upon the heart of a man, Esay 66. Marke 9. So that a man that hath an evill Conscience, is like a man that is stung by a serpent, or followed by a bloud-hound, or vexed by a continuallcontrarious wife, or that is hourely shot through with darts, or that hath a living worme ever gnawing at his heart. But that this may be more distinctly understood, wee must take notice of foure effects of an evill Conscience usually.

Foure ill effects of an ill conscience.The first is shame. He that hath an evill Conscience is betrayed by his own blushing many times, when his offence is secret: yea, a man feeles an inward shame in his owne heart, disgracing and abusing him, though he make no outward shew of it. For though sometimes an innocent person, upon the fulnesse of an aspersion, may conceive shame, as David did. Psal. 44.15. yet it is usually the effect of an ill Conscience.

The second is paine and anguish of heart, arising from the gnawing and stings of Conscience mentioned before; which so continually burdens the heart, that it takes away all contentment in any thing, and keepes the heart in an habituall disconsolation: and though the disease of melancholy may breed a sadnesse like unto it, yet is there manifest difference betwixt this [Page] affliction of spirit, and melancholy; for the melancholick person usually can assigne no certaine reason of that sadnesse: whereas Conscience, when it stings, a [...]gnes the cause of it to be such and such things, which bring no [...] only the shame of men, but the wrath of God. Besides, melancholick sadnesse may be eased by physicke: but this sorrow is not cured by any meanes, but such as are spirituall.

The third is a strange kind of feare, breaking the heart of a man, and so subduing his courage, that he is not able to sustaine himselfe against the impressions of vaine causes of feare. A trembling heart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to feare when no man pursueth them, Pro. 28.1. and to be so faint-hearted, as the sound of a shaken leafe shall make them fly, as it were from a sword, Levit. 26.36. and as it is in Iob, The sound of feare is alwayes in his eares: yea the terrours of conscience sometime so enrage upon the offender, that no torments are like unto their terrours; which sometimes are so great, that they are hardly able to sustaine themselves, but discover their horrible restlesnesse, by the grievous distempers of the body, or failing of their senses; being for the time, as Iob saith, brought under the king of terrours, Iob 18.14. What a wofull case Belshazzar was in, you may reade Dan. 5.9. These terrours are the fansies the Gentiles so much dreamed of.

The fourth is desperation. An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon: thus Cain rageth and blasphemeth like a frantick man. And these effects of an evill Conscience are so mu [...]h the more great,

1. Because the Conscience can lash a man without noise:Aggravations of the misery of an ill Conscience. it can secretly inflict torments, when no eyes shall pity him.

2. Because there is no escape from Conscience: a man can neither drive it away, nor run from it: it cleaves to the offender inseparably. From a tyrant or ill master some men run away: but from an ill Conscience there is no flying.

3. Because Conscience it selfe is a thousand witnesses to prove the fault, though never so secret: and the offender is [...] condemned of himselfe, and goes up and downe with a heavie sentence upon him in his bosome, though all the world should account him innocent.

4. Because an evill Conscience is such a damnable disease; and the griefe raised by Conscience is such and so lasting, that the grieved dies before the griefe can be removed: yea, so violent is the confusion which despaire bringeth into the thoughts, that, out of the grievous mistaking and impatience, many times the offender makes away himselfe, as Saul, Achitophel, and Iudas did, and many in our times doe.

5. Because death it selfe doth not abate the torments of an evill Conscience: but the living worme gnawes them even in hell for ever, and with so much strength and power there, that one said wittily, Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme.

6. Because unto the making up of the compleat misery of the impenitent sinner, the sentence of Conscience, and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects, as for that of working despaire of mercy: yet for the maine body of the proceedings of Conscience, it shall be not only allowed, but justified by the voice of Christ, to the eternall shame and confusion of the offender.

And though it be true, that the worst of the effects before mentioned arise from a stirring Conscience, yet is not the man safe that hath a still Conscience, if it bee evill. For first, hee is in continuall danger of the [Page] awaking of that conscience of his, that now is asleep. What ease can that mans heart be at, if he had all pleasures round about him, if he were tied to a Beare, or Lion, or mad Dog, though he were then asleep? for hee may awake every moment, and then where is hee? The stilnesse of an ill conscience is but like the sleep of a frantick man. Secondly, there can be no true peace unto the man that lieth in sinne without repentance: Isa. 57. There is no peace to the wicked, saith my God. Though hee bee friends with himselfe for a time, yet God is not friends with him, nor is sinne and Satan at peace with him, though there be an uncertaine truce for a time. Thirdly, the danger of a still conscience is the greater: for the terrours of a troubled conscience may prepare a man for Christ, and compell a man to seeke helpe from Christ; but in the case of a still conscience, there are these two usuall miseries: the one, that men take a still conscience to be a good conscience: and the other is, that a man runnes onely blindefolded so long, till death and hell may seaze upon him. Thus of the effects of an evill conscience: the meanes how conscience may be made good follow.

That an evill conscience may be made good, two things must bee looked into: first, that wee get a right medicine to heale it: secondly, that we take a right course in application of the medicine.What must bee done to make an ill conscience good. First, the medicine for the curing of an ill conscience, is onely the bloud of Christ: the disease of conscience is of so high a nature, as all the medicines in the world are insufficient, nothing but sprinkling it with bloud will serve the turne, and it must be no other bloud than the bloud of the immaculate Lambe of God, as the Apostle shews, Heb. 9.14. The reason of this is, because conscience will never be quiet, till it see a way how Gods anger may be pacified, and sinne abolished, which cannot be done any way but by the bloud of Christ, which was powred out as a sacrifice for sinne.

Now unto the right application of this medicine, foure things are requisite. First, the light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of faith. Fourthly, the warmth of love. First, knowledge; a man must have both Legall and Evangelicall: for they must know by the law, what sinnes lie upon the conscience, and trouble it; and they must know by the Gospel, what a propitiation is made by Christ for sinnes. And for the second, an evill conscience will never bee gotten off, unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience, Heb. 10.22. 1 Tim. 1.5. Now unto such removing of such sinnes from the heart, two things are requisite: First, that by particular confession wee doe, as it were, scratch off the filth of those sinnes that soule the heart, and trouble the conscience. Secondly, and then that wee wash our hearts, and daily rinse them with the teares of true repentance and humiliation before God for those sinnes. Thirdly, assurance of faith is necessary to the cure of an ill conscience, because faith is the hand that layes on the medicine. A man must apply the sufferings of Christ to himselfe, and beleeve that Christ did satisfie for those sinnes that lie upon the conscience, and must accordingly all to besprinkle the conscience with that bloud of Christ, and then of an evill conscience it will presently become good: but men must looke to one thing, and that is, that their faith be unfained. For conscience will not be satisfied with the profession of faith: they must beleeve indeed, and with their hearts, and with sound application of the promises of the Gospel concerning the bloud of Christ, or else conscience will not be answered, Heb. 10.22. 1 Tim 1.5. Fourthly, the heat of love must be added: a man must so apply the bloud of Christ, as that his owne bloud be heated in him, affection with both towards God, and Christ, and Christians.

[Page]Christian love doth put, as it were, naturall heat into the conscience, and makes it (now receiving life by faith) to bestirre it selfe in all the workes, either of service to God, or duty to men, 1 Tim. 1.5. Heb. 9.24. knowledge bringing it light, mortification making it cleane, faith 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,Two things for the guiding of conscience. 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,Signes of a good conscience. 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:Acts 23.1. 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 [Page] like a good Angell, it is alwayes looking into the face of God, Acts 23.1.

Thus of the signes,

Benefits of a good conscience.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,How far conscience may be bound. 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 if he obey not, or to excuse if he obey. As for the authority of masters, or other superiours, it cannot reach to the conscience properly for they have no power to command or punish conscience; but that which ties conscience to submit unto them, is the commandement of God in his Word, in this and such like places. And therefore hence wee may learne the difference between the [Page] power of mens lawes, and the power of Gods Word: which difference will further appeare distinctly in many things.

First, men may make many lawes, either ecclesiasticall or civill, which bind not at all, yea, which we are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and conscience is first bound to God, Acts 5. Dan. 3. Now, all Gods laws binde.

Secondly, if such as are next above us in authority, command us any things contrary to the lawes of the supreme Magistrate, to whom they and we are bound, we are not tied to obey.

Thirdly, mens lawes can only binde us to outward working or suffering; they cannot make lawes, or inflict punishment upon the hearts or mindes of men: whereas Gods lawes enjoyne obedience upon the inward man, as well as the outward; and eternall punishment as well as temporary.

Fourthly, the best lawes of men where they binde most, binde not by any immediate power of their owne, but by feare of Gods Word, that enjoynes us to obey their lawfull authority.

Fiftly, mens lawes ever binde with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offence of others: and hereupon Divines say, if mens laws be omitted, so as the end of the laws bee not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed, or offence be not given as much as in us lieth, or the law-giver be not despised or contemned, the conscience may not accuse a man of sinne.

Sixtly, some lawes of men are meerly penall; note that I say, meerly penall, that is, they are made about matters of lesse importance, and not uttered precisely in commanding tearmes; or so uttered, that the Common-wealth is accounted by the law-giver to be sufficiently provided for, if the penalty be inflicted. Now, he that is ready to pay the fine, or the penalty, and doth not transgresse, but in some case of necessary respect, he is not to be charged with sinne before God.

And thus of conscience, and of the laying downe of the first reason.

The avouching of it followes in verse, 20.

Verse 20.

For what glory is it, if when you be buffeted for your faults, you shall take it patiently? But if when you doe well, and suffer for it, you take it patiently; this is acceptable with God.

WHere the Apostle makes it good, that the best praise is, to suffer wrongfully; First, by affirming that it is no true glory for a man to suffer for his faults, and endure it. Secondly, by shewing that to suffer patiently for well doing, is a thing very acceptable to God. That it is no true glory for a man to suffer for his faults, that he endure it patiently, he expresseth in these words: What glory is it, if when yee be buffeted for your faults, you take it patiently?

Out of which words divers doctrines may be briefly noted▪

Doct. 1. First, that men of all sorts doe naturally affect glory, [...], or reputation, and are guided by it in their actions or sufferings, even the meanest sort of men set before themselves something, which they glory in, and according to which they order themselves; as here servants, even of the worst sort too, yea, such as are faulty, and so disliked, and corrected, yet will not be without something to glory in: and that is, as is here supposed to bee, their patience in abiding blowes. And this ariseth in man, partly out of corruption of nature and pride, that seekes to cover their faults with some thing they [Page] account to bee of praise, and partly out of the force of some remainder of goodnesse in their natures, that are not destitute of all desire of vertuous actions.Use. Which may serve for Use to all men in their carriage one towards another, to avoide, as much as may be, the dishonouring and disgracing one of another: for no person is so meane, but he finds himselfe stung by disgrace. And it may teach superiours to use praise and glory, as a meanes to provoke and excite inferiours to obedience and care, as being a motive that will work universally upon all natures.

Doct. 2. Usually men account that to be glory, which is not: vain-glory is taken for true glory by most men: thus men mistake that place, Their glory.

In Idols and Pictures, Hos. 10.5.

In Epicurisme and shamefull lusts,Wherein vaineglory is seene. Phil. 3.19.

In the increase of meanes and power to sinne, Hos. 4.6, 7.

In the gifts and power of other men, 1 Cor. 3.21.

In Russian-like pride, or vain and strange apparell, 1 Cor. 11.14.1 Pet. 3.5. 1 Tim. 2.9, 10.

In mischief and malicious practices against the godly, Psal. 52.1 & 94.4.

In fraudulent bargaines, Pro. 20.23.

In a mans owne gifts of nature, as wit, strength, memory, &c. Ier. 9.23.

In the common graces of Religion, as knowledge, zeale, &c. Rom. 2.27. 1 Cor. 4.7.

In the praise sought and given by himself, Ioh. 7.10. and 8.54. 2 Cor. 10.18.

In the merit of his owne workes, Rom. 4.2.

In the praise of men more then of God.

In strife,1 Thes. 2.6. contention, and provocation of others, Iames 3.14. Gal. 5.26. Phil. 2.3.

In the falls of other men, that are divided from them in judgement, 1 Cor. 5.6.

In earthly things, as houses, riches, beauty, honour, pleasures, &c. 1 Pet. 1. 24. Isa. 48.16.

So here some men account it their glory to suffer patiently, though they be guilty, and have deserved all they suffer.

And therefore we should be warned, and directed in studying that which is true glory. And if any aske what were indeed glorious: I answer, that spirituall riches are the best glory, and therefore our soules are called our glory by an excellency, Psal. 3.4. The best glory is within, Psal. 45.14.

And in particular, it is true glory,

To be righteous and mercifull, Prov. 21.21.

Wherein true glory consists.To be humble and feare God, Prov. 22.4.

To know God, Ier. 9.23.

To live so sincerely, as we may have the testimony of a good conscience, 2 Cor. 1.12.

To be exalted of God to the priviledges & hope of his children, Iam. 1.9.

To have interest in the crosse of Christ, Gal. 6.14.

To be abased, and truly humbled for our sins, Iames 1.9.

To abound in labours and sufferings for the Gospel, 2 Cor. 11. and 22.12.

To defer anger, and passe by a trespasse, Prov. 19.11.

To suffer without fainting for Religion, Ephes. 3.13.

So here to doe well and suffer for it, and endure it patiently, this is a glory with God,

[...]. Sinning.]

Doct. 3. The words may be rendred thus: What glory is it, if sinning and buffeted, yee take it patiently? The word rendred Sinning, signifies properly to erre from the way, or misse the marke: and so it shewes us the nature [Page] of sinne, which swarveth from the direction of Gods Word, that agreeth not to the way there appointed. Where God hath appointed a way, not to walk in it, or to goe besides it, is sinne: and in what things God hath not in his Word appointed a way, there men have liberty, and they are to be reckoned indifferent; and there are a world of such things.

Doct. 4. We may further note from the word sinning, that where servants displease, disobey, and vexe their masters, and will not do as they are bidden, they sinne: The holy Ghost useth the same word, to censure the fault of a servant towards his master, which is used to censure the fault of any man towards God.

Doct. 5. Servants that will not be corrected by words, may bee corrected by blowes, they may be buffeted, Prov. 29.17, 19.

Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them: as here they buffet their servants. And therefore how just is it, if God for sinnes against him powre out exquisite shame and confusion upon wicked men that are impenitent?

Doct. 7. To suffer for our faults, and not take it patiently, is a detestable and hatefull vice in the judgement of all sorts of men.

Doct. 8. It is no true glory to be patient, when a man suffers for his faults: not but that patience is a duty, and praise-worthy in all sufferings; but it is no glory comparatively with theirs that suffer and are not faulty: and besides, it is no glory at all, so long as the fault is not repented of, while it remaines a fault: and so it doth, whilst men doe not judge themselves for it, and reforme it: it is no true praise to endure punishments. For patience ariseth either out of a naturall defect of sense or judgement, or else it is forced by feare of men, or is directed to vaine ends, as the applauses of men, or the extenuating or hiding of their faults, or the like.

Thus of the first part of the verse: out of the latter part divers things may be also observed, &c.

Doct. 1. Such is this evill world, that a man may suffer evill for doing well.

Doct. 2. We must not be weary of well doing, though we suffer for it.

Doct. 3. To suffer for wel-doing may befall any sort of men, as here it is supposed to be the case of servants.

Doct. 4. It is by accident, and not from the nature of wel-doing, or any necessity that is absolute, that men suffer for wel-doing: it doth not necessarily follow, that men must suffer alwayes, or all sorts of men, for goodnesse. It may befall them; it doth not follow that it must befall them: and therefore the Apostle saith, If you suffer.

Doct. 5. To suffer for wel-doing patiently is wonderfull glorious, and acceptable before God.

Doct. 6. Many things may be gracious with men, that are no whit regarded with God.

Doct. 7. To suffer for wel-doing, when it is not patiently taken, is not thank-worthy with God: though the cause men suffer for be good, yet they lose their praise, when they use ill meanes to be delivered, or carry themselves impatiently.

Doct. 8. To know that God favours us, or accepts of what we doe, will make a man endure strange things; as here servants, that were used many times little better than beasts, yet endure it, because it is at all times acceptable to God.

Doct. 9. Lastly, it would here be noted, that to suffer for any kind of weldoing is acceptable before God: though a man doe not suffer for Religion, but for the duties of his particular calling, (as the case was here) yet every such suffering is gracious before God.

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Ver. 21.

For hereunto yee are called: for Christ also suffered for us, leaving us an example, that yee also should follow his steps.

Divers wayes of suffering.THus of the first reason taken from Gods acceptation: the same reason followes in the beginning of this Verse, and that is taken from their calling: and for these words, For thereunto were ye called, the sense is, that unto patient suffering for well-doing they were tied by their calling, if need did require. Now God calls men to suffering divers wayes. First, by his decree: for he hath here destinated men to be made like to his Sonne, in suffering unjustly; they were ordained to afflictions, Rom. 8.29. 1 Thes. 3.3. Secondly, [...] his Word or Law we are called to it, because the Word of God doth require, that we should take up our crosse and suffer for the truth, as many Scriptures shew. Thirdly, by the worke of Gods grace, when he make us againe new men in Jesus Christ: for by the same calling that he calls us to be Saints, he calls us to suffer for sanctity; and this seemes to be intended specially here. Fourthly, God calls us to suffer by his speciall gift: for as he hath given us to beleeve, so hath he given us to suffer for his sake. Now God by every gift doth really call us to the execution and use of it, when there is occasion. Fiftly, Servants and other Inferiours are called to suffer correction, though it should be unjust, even by their particular Calling. Sixtly, the coherence shewes, that the example of Christ suffering unjustly is a pattern that calls us also to suffer, and so to walke in his steps. This last, and the third way of Calling, are especially meant in this place: and so from thence divers things may be briefly noted by way of doctrine. For of our effectuall Calling I have at large intreated, both in the former chapter, and the tenth verse of this chapter.

First, all Gods people or servants become his by Calling: it is the way by which God hires servants, and makes a people to himselfe: for by nature even the Elect are not a people, but live in darknesse, dead in sinne, sensuall and carnall as other men; and re-creation is such a linke in the chaine of salvation, as cannot be wanting, Rom. 8.30. And therefore men should labour to make their Calling sure, as ever they would have comfort that they are Gods servants or people.

Secondly, God workes great things many times without any great toile, or power of instruments; as here, To convert a man, is but to call him; To make him live, is but to bid him live. Thus God can call up generations of men out of the heape of dead and forlorne mankinde. Thus the dead shall be raised at the last Day by the voyce of the Sonne of God: which should teach us to live by faith in all estates, and rest upon Gods power, by which we are kept to salvation.

Thirdly, Gods Calling accepts not the persons of men, it puts no difference: all are called alike, as to honour, so to labour and danger. The Apostle puts-in all Christians, by this Calling, to suffer, if need require, as well as servants. So with God there is neither circumcision nor uncircumcision, Jew nor Gentile, bond nor free: but all are one in Christ, Col. [...].11. Which should be a marvellous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard worke of the richest, as he doth of them; and makes as great account of a poore Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to strive so much for precedency; but rather, if men will excell others, it should be in service and sufferings.

Fourthly, all men are not called: he saith here. Yee are called; as importing, that it was a speciall honour done to them. Many have not the meanes [Page] of Calling; and many refuse their Calling, when they have the meanes. Which shewes the wofull estates of worlds of men, unto whom the voice of God by his Word in the Spirit comes not.

Fiftly, the Calling of God doth propound conditions, upon which his election in time doth depend: for many are called, but few chosen upon their Calling; and the reason is, because they yeelded not to the conditions of their Calling. God calls men to a new Covenant, and requires, first, the beleefe of all things promised on his part: secondly, sanctity and holinesse of life; thus they are said to be Saints by Calling, 1 Cor. 1.1. thirdly, to suffer for well-doing, if there be occasion; so here. Now upon the Conscience and consent of the heart unto these conditions doth God make his choice, or acknowledge men: and therefore hereby mens hearts must bee tried, or men must try their hearts and estates, whether they be effectually called or no.

Sixtly, men are bound to take notice of, and to learne and obey the will of God revealed in his Word, though it be hard to finde out: as here the Apostle faith, They were called to suffer; which is a thing that is not easie to prove by expresse Scripture, but must be found out as it lies enwrapped in consequences in divers places of Scripture. For if the lawes of men binde and oblige us to punishment, though we know them not, because we ought to take notice of them: much more must we study the Lawes of God, though they be many in number, and hard to finde out without much labour, and many helps.

Seventhly, our generall Calling doth binde us to a carefull observation of our particular Calling: as here, their Calling in Religion to be Gods servants, did binde them to looke to their duty as mens servants, yea, and to be subject to their corrections, though unjust. And therefore those Christians are farre out of the way, that neglect their particular Calling, and the charge God hath delivered them, upon sentence of Religion, and their generall Calling.

Eightly, the maine doctrine in them, or in the scope of them, is, that God calls his servants, all of them, to suffer for the truth. Hee shewes them heaven, and the salvation of their soules, and bestowes rich treasure upon their hearts; but withall tells them, he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing. Our Saviour Christ told his Disciples plainely, that they must thinke of taking up the Crosse daily, before they come to wearing of the Crowne. And therefore they do foolishly that undertake the profession of Religion, before they have set downe to know what it will cost them.

Thus of the second reason.

The third reason is taken from the example of Christ, who suffered greater wrongs than can be befall servants, or any other sort of men: and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter. Which doctrine of Christs suffering is fitted partly to the case of servants, and partly to the use of all Christians.

Concerning the Passion five things are in all these verses noted.

First, who suffered: Christ suffered, ver. 21.

Secondly, the end of his suffering, viz. to leave us an example, &c. verse 21.

Thirdly, the manner how he suffered, set out,

1. Negatively: and so he suffered, first, without sin, verse 22. secondly, without reviling, ver 23.

2. Affirmatively: and so hee commits himselfe to him that judgeth righteously.

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Fourthly, the matter what he suffered, viz. our sins in his owne body on the tree, ver. 24.

Fiftly, the effect of his sufferings,

1. In respect of us: and so his sufferings serve

To kill our sins. Verse 24.

To make us alive to righteousnesse. Verse 24.

To heale our natures. Verse 24.

2. In respect of himselfe: and so they procured his exaltation, to be Shepheard and Bishop of our soules, ver. 25.

Thus of the order.

Even Christ suffered.]

The first thing to be considered in the Apostles description of the Passion of the person who suffered, is, that it is named here with speciall Emphasis, Even Christ, or Christ also. Christ is the sir-name of our Saviour, as Jesus was his proper name. Jesus is a name onely given him in the New Testament: but Christ was his name in both Testaments, and signifies Anointed, being a Greek word, as Messiah doth in the Hebrew. And so it is a name importing his office of Mediator; as being thereby proclaimed to bee the substance of the ceremoniall types, even the supreme Doctor, or Prophet, Priest and King of the Church: for these three sorts of men were anoynted in the Old Testament, and were types of Christs anointing.

It is true, that we doe not reade that our Saviour was himselfe anointed with oyle, because his anointing consisted in the substance of that shadow. For the shadow signifieth two things: first, ordination to the office; secondly, the pouring out of gifts by the holy Ghost, for the exornation of the office.

Now whereas Christ is Mediatour in both natures, his anointing must be distinguished according to his natures. The whole person was anointed, but yet differently in respect of his natures: for gifts could not be poured out upon his divine nature; yet, as the Sonne of God, the second person in Trinity, he was anointed, in respect of ordination to the office of Mediatour: and as the Sonne of man he was anointed, in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure, as the Psalmist saith, above his fellowes, Psal. 45.

The first doctrine about the Passion is here briefly contained in these three words of the Apostle, Even Christ suffered; which is a doctrine full of excellent Uses: for thence,

First, we may see how vile the errour was of those Hereticks they called Patri-passianus; who taught that God the Father suffered: whereas in this and other Scriptures we are taught that it was onely Christ, the second Person in Trinity, that suffered. The ground of their errour was, that there was but one Person in the Deity, which in heaven was called the Father; in earth, the Sonne; in the powers of the creatures, the holy Ghost: and thence they affirme the same things of the Father they did of the Sonne, that he was visible, mortall and immortall, passible and impassible; passible on earth, and impassible in heaven. But we have learned from the Prophets and Apostles to beleeve three Persons, and so to acknowledge, that the second Person suffered onely, and that in his humane nature.

Secondly, we may hence learne, that Christ was subject to the Law after a peculiar manner, so as no other man was subject: for he did not onely fulfill the Law by a most perfect obedience, but he suffered the malediction and curse of the Law also. Some men are subject to the malediction of the Law onely: and so are all the wicked reprobates that obey it not. Some men are subject to the Commandements of the Law, and not to the malediction: [Page] and so our first parents were while they continued in their innocency, because God did not require them to suffer, so long as they obeyed the Law: and so all godly men in Christ, are under the Law, in respect of obedience, but not in respect of malediction: only Christ is subject to the malediction, and obedience of the Law, as our surety.

Thirdly, hence we learne a plain demonstration of the truth of the humane nature of Christ: He had not a fantasticall body, but a true body, because he did verily suffer in the flesh, as followes afterwards.

Fourthly, hence we may be informed of the excessively vile disposition of the world, in that it is so set on wickednesse, that the very Saviour of the world, if he come into the world, shall suffer from the world.

Fiftly, we may hence learne, that Christ suffered willingly, and of his own accord. For in that he that is God suffered, it shewes he had power to preserve himselfe so, as all the world could not have forced him to suffer: and therefore we have cause so much the more to admire his love to us, that suffered for our sakes, as the next point will shew.

Sixtly, we may hence learne to know how abominable sinne is, that makes the Son of God suffer miserable things, if he become a surety for sinne.

Seventhly, we may hence learne to know the inevitable destruction, and fearfull perdition of impenitent sinners. For if God spared not his owne Sonne, that was but a suretie for sinne, and did none himselfe: will hee ever spare them that are principals and monstrous offenders?

Eightly, did even Christ suffer? then we should evermore arme our selves with the same mind, and provide to suffer in the flesh, 1 Pet. 4.1. It is a shame for us to expect, or desire a life of ease and prosperity, seeing the Prince of our salvation was consecrated through afflictions, Heb. 2.10. and 12.3. And the more should we be confirmed to suffer in willingnesse in this life, because God hath predestinated us to be conformed to the image of his Sonne in sufferings, Rom. 8.29.

Lastly, in that it was Christ that suffered, we may hence gather comfort to our selves in his passion, all the dayes of our life, because his sufferings must needs be of infinite merit, being the sufferings of him that is God as well as man.

Thus of the Person suffering.

The persons for whom he suffered, follow.

For us.]

The sufferings of Christ were not casuall, such as befell him for no use; nor were they deserved by himselfe. For he never offended God, nor did hee seeke his own peculiar good in them, but he suffered all he did, for our sakes, Isa. 53.5. He was wounded for our transgressions: the chastisement of our peace was laid upon him; and verse 8. Hee was plagued for the transgression of Gods people: and as the Apostle saith, he was delivered to death for our sinnes, and rose againe for our justification, Rom. 4.25. Hee was sacrificed for us, 1 Cor. 5.7. He gave himselfe for us, Ephes. 5.2.

Now he suffered for us in divers respects, as,

First, to make satisfaction unto the justice of God for our sinnes,Christ suffered for us in divers respects. and to appease the wrath of God toward us, as the former places shew: His sufferings were a sacrifice for sinne: He bare the curses of the Law which were due to us, Gal. 3.10. And thus he paid our ransome, and pacified God, especially in his death and buriall: He nayled the hand-writing that was against us, to his crosse, Col. 2.15. And as Ionas was cast into the bowels of the sea, to still the raging of it, so was Christ cast into the bowels of the earth; to make the seas of Gods wrath quiet for us.

Secondly, he suffered, as to make satisfaction for our sinnes, so together [Page] with that satisfaction to remove from us the many miseries might have falne upon us for our sinnes. Thus he was judged and condemned at the barre of Pilate, that we might be acquirted at the barre of God: He endured all sorts of paines and torments in soule and body, that wee might be delivered from eternall torments in hell: He died, that hee might deliver us from death and the feare of it, and from him which had the power of death, which is the divell, Heb. 2.13. He was crucified, that he might abolish the power of sinne in us, Rom. 6.10.

Thirdly, he suffered for us, that so by his sufferings he might merit the supply of our wants, and the possession of happinesse: Hee suffered to make us blessed. Thus he died, to ratifie the eternall counsell, Heb. 9.15.16.17. He was poore, to make us rich, 2 Cor. 8.9. He was bound, to make us free: Hee was unclothed, to cover our nakednesse: He was forsaken of God for a time, that we might be received to everlasting mercy: Hee was crowned with a crowne of thornes, that he might merit for us a crowne of glory: Hee found no mercy from the Priests and Jewes, that we might finde sure mercy with God: He was cast out of the earthly Jerusalem, and suffered without the gates, that he might provide a place for us in the heavenly Jerusalem.

Fourthly, he suffered for us in this, that he suffered, that so he might have a sympathy of our sufferings, and have a feeiing of our miseries: He suffered being tempted, that he might be able to secure us being tempted, Heb. 2.17, 18. and 4.15.

The consideration hereof may serve for divers uses.

Uses. First, it should breed in us an admiration of the love of Christ to us, that could ever be willing to become surety for us, and suffer for us, especially considering what we were, viz. unjust men, 1 Pet. 3.18. wicked men, Rom. 5.6. enemies to him, Rom. 5.8, 10. That one should die for a good or righteous man, or for one that is a common good for or to other men, is very rare: But it might be Ionathan might die for David, or a subject be willing to die for a good Prince about no man would die for his enemies, as Christ died for us.

Secondly, it should worke in us sorrow and hearty griefe for our sins: wee should now mourne as heartily for piercing Christ by our sinnes, as if we had lost an only childe, &c. We complaine of the Jewes, and Iudas, and Pilate for abusing him: but the truth is, it was thy sinnes, and my sinnes, that brought him to suffer for them; our debt was laid upon him: We that are principals, are escaped; and he that was our surety, hath paid for it, even to the uttermost fa [...]thing. And if there were no other reason to shew how little reason Christ had no suffer for us; even this were sufficient, that our hearts are so hard as we cannot be grieved to remember his sorrows for our sinnes.

Thirdly, it should especially worke in us a hatred of our sinnes, and a fall and finall resolution to sinne no more, but to consecrate our whole life unto him, and to his service, that hath suffered for us, and by suffering, [...]aid so dear a price. Shall we not live to him that died for us? Or doe wee so little care for his sorrow, as by new sinnes we would, as much as in us lieth, crucifie againe the Son of God? Take heed of despising the bloud of Christ, lest you sinne so long till there be no more sacrifice for sinne, 2 Cor. 5.15. Heb. 6.

Fourthly, we should strive to be disposed, as the Apostle Paul was, to glory in the crosse and sufferings of Christ above all things, seeing his sufferings were for us, to satisfie and merit for us. It must needs be an estate of wonderfull safety and felicity, that is purchased by such variety of sufferings of the Sonne of God. As the world despiseth us, so we should with singular and secret rejoycing despise and contemne the world, having such interest in the crosse of Christ, Gal. 6.14.

[Page]Lastly, it should worke in us a most hearty willingnesse to suffer any thing for Christ and the Gospel, that hath suffered such extreame things for us: it should not be grievous to us to forsake father, or mother, or wife, or children, or house, or lands, or our owne lives for his sake, or for the Gospel, Marke 10.29.

Thus of the second thing in the doctrine of the passion of Christ.

The third thing is the use of it, and that is, to be an example unto us, that we might walk in his steps.

Leaving us an example.]

The end then of the sufferings of Christ, is to be an example to us to learn by. The word rendred an example, is a metaphor taken from Scriveners, or Painters, and signifies properly a copy or pattern, or portraiture of a thing exactly drawne out. We are then set to schoole to learne by example: Christs suffrings are as a writing-schoole, where the copies are most exactly drawne.

Before I come to the particulars we should beare for Christ in his suffering, divers things may bee briefely noted out of the words, especially about examples.

Doct. 1. God would have us learne by examples, as well as by precept: and thence it is the Scripture is so stored with all sorts of examples.

Doct. 2. Such as give good example of wel-doing, are as a common treasure; many may learne good by them. Good examples are like common schooles, and the better, because they are free-schooles, we may learne from example without cost. Though thou couldst not shew all the meanes thou desirest, yet to give a good example of sound life and holinesse, is a great treasure in the Church: It doth not only make Religion well spoken of, but it profits many, to teach their wel-doing: and therefore such as shine by the light of good example, should be much made of in every place: and they sin fearfully that wrong them, &c.

Doct. 3. It requires a speciall goodnesse to be fit to bee an example to others, which the metaphor imports: for every man that can write, yet cannot set copies for other men to write by: so every good Christian is not able to teach by example to the life, but with great imperfection: some had more need to be learners than to be teachers, and therefore should not bee overhasty to shew their gifts.

Doct. 4. Good examples are very scarce in the world, and therefore Christ is faine to leave us one of his owne: the skilfull practice of Gods Word is so rare, that it is very hard to finde a man whom wee would set before us as a patterne to imitate.

Doct. 5. There was very great need of Christs example to teach us by. The world is so generally fallen away from the care of obedience, and the doctrine of well-doing is entertained so dully, as a very matter of for me and for outward shew; and the examples of the godly are so imperfect, that it was necessary, after so many hundreds of yeeres, in which sound practice was neglected, that the Christian world should be fired with the incitations of so exquisite a patterne of obedience, as Christs was.

Doct. 6. Christs example is to bee imitated by degrees. God doth not looke we should follow the copy exactly at the first: which similitude imports a great deal of incouragement to the weake, but willing Christian; and withall shews the doubtfull estate of such Christians, as in a short time and with little labour thinke they have learned the substance of all Christianity.

Doct. 7. In that he saith, Leaving us an example, it imports, that many good workes tarry behinde the godly in the world. For though it bee true that their workes follow them to heaven, yet it is true also, they are left behinde. They follow them to heaven, in respect of Gods remembrance and [Page] acknowledgement of them, and they tarry behind them, in respect of the example of them, and the praisefull memory of them amongst men. Well-doing cannot be lost, which withall imports, that it is a great honour and comfort, when a man goes out of the world, to leave the memory and patterne of good workes behind him: and it is a fearefull thing for such men as goe out of the world to leave an ill report behind them, and die an example of evill doers: though those could leave a great estate in worldly things, yet are they most accursed, because they leave behind them such an ill sent and savour, by reason of their filthy, or vaine, or worldly kind of living.

Doct. 8. It is more than a step to heaven; we are here required to follow Christs steps, importing, it is a long journey, and we are to make many steps.

Doct. 9. The more good any doth, the neerer they come to heaven: every good work is, as it were, a step neerer to heaven: and therefore as we desire to be with the Lord, so should we hasten and finish our work; nothing will bring us sooner to heaven: whereas if we be barren and unfruitfull, either we shall never come there, or it will be a great while first.

Doct. 10. The way to heaven is a very hard way to hit; it is marked out by steps: if we step awry, we are in great danger, either of fouling our selves, or losing our way. It is like to his way that is to passe over a brooke, or through thornes, or through miery wayes, where are placed steps, or a print of some footing before, which is hard to hit, and dangerous to misse. And therefore men must looke to themselves, after they have undertaken profession of the care of a better life: for the similitude importeth, that men must never looke off their way, and they must not goe over rashly or hastily, nor must they listen to strange noises, nor must they looke to goe that way with much company, nor is it safe for them to have distractions or cares in their heads: all which parts of the similitude let men apply to themselves.

Doct. 11. He that lives so as he hath the commandement of God, and the example of Christ for a warrant of his actions, is in a sure way, and is safe, and in the right way to heaven. They that walke by rule, and are carefull to tread right in the steps marked out in the way, shall have peace, and much comfort and assurance, Gal. 6.16.

Doct. 12. If we be not skilfull enough to teach others by our example, yet if we be willing to learne goodnesse from such as give us good example, we may be happy. Some Christians are examples to others, as, 1 Tim. 4.12. Tit. 2.7. 1 Thes. 1.7, 8. Other Christians learne, both in matters of faith and life, from them, as those places shew: and this Text imports, that if we but follow example, we please God.

Thus of the doctrines out of these words.

It remaines that we consider more specially of the copy or example here left us to follow. God teacheth us many things by examples, and to that end he hath given us divers sorts of examples to learne by.

And so God is pleased to raise up in the world examples, sometimes of his Power, sometimes of his Justice, sometimes of his Holinesse. Examples or monuments of Gods Power are those strange workes of wonder which God doth at some times, to shew his Almightinesse and Soveraignty; such was that, Iohn 9.1. to make a man, blind from his birth, to see. Examples of his Justice he hath given us in all Ages: so Numb. 5.21. Ezek. 5.15. Heb. 4. 11. Iude 7.1 Cor. 10. Examples and patternes of his Holinesse he hath given us, partly in his adopted sonnes, and partly in his naturall Son, and his Sonne by the grace of personall union: thus hee gave us Iob and the Prophets for examples of patience in suffering, Iam. 5.10. thns Timothy and Titus are charged to be patterns of good works, 1 Tim. 4.12. Tit. 2.7. But it is [Page] the example of Christ which is here urged as the best pattern of all others.

Quest. Now the speciall question is, What must we distinctly learne from the sufferings of Christ?

Ans. There are many things wherein Christ hath set us an example in his sufferings, which we may and ought to learne from him; as,

First, his sufferings should make us willing to resolve to suffer,Ten things for us to follow in the example of Christs sufferings. if God call us to it: it should teach us to stand upon our guard, and looke for warre; as resolved, It is meet wee suffer with him, if wee meane to reigne with him, 2 Tim. 2.11.

Secondly, when he was tempted or troubled in Spirit, he left us an example for the manner of the fight, and which way we should make resistance, and overcome; and that is, by the Word of God and prayer: for he beat the Divell away by Scripture, Mat. 4. And in all his speciall agonies we still heare him praying, and making his mone to his Father.

Thirdly, he left us a patterne of matchlesse humility, and told us, if ever we would learne any thing of him, we should learne of him to be lowly and meeke; who, being the Sonne of God, was abased to take upon him the forme of a servant, and in worlds of occasions to deny himselfe, and his owne greatnesse and reputation, Mat. 11.29. Phil. 2.6, 7.

Fourthly, we may learne from his suffering condition the contempt of the world. Why should we seeke great things for our selves, when our Lord and Saviour was in some cases worse provided for than the birds of the aire, and foxes of the field, as not having a place where to lay his head? And therefore he suffered without the City, to teach us that we also have here no abiding City, but should cast all our cares upon providing for our eternall habitation in heaven, Heb. 13.11, 12.

Fiftly, we should learne obedience from him towards our heavenly Father. Christ obeyes his Father, even in hard commandements, against his credit, ease, liberty, yea life it selfe: and therefore we should learne to desire to goe and doe likewise.

Sixtly, he left us an example of loving one another, and gave a speciall charge we should prove our selves to be his, and to be like him indeed, as his true Disciples, by loving one another, Iohn 13. Eph. 5.2.

Seventhly, we should learne patience of him when we doe suffer, though strange things should befall us. What though we should be betrayed or forsaken of our friends in our just cause, or suffer injuries, or be falsely accused even of hainous crimes, or most basely used, even to be buffetted, derided, spetted on, or to see vile wretches and grosse offenders preferred before us, or lose all we have, to our very garments? &c. yet none of these things should be grievous to us, because all these things befell our Lord and Master in a worse measure and manner than they can befall us: yea, we should be patient, though it were to lose our lives, as [...]e did.

Eighthly, he left us also an example of hope in suffering: for when he suffered shame and misery in this life, he looked upon the joy and crowne in another world; thereby teaching us, with whole arguments to sense our selves against all the scornes and miseries of this world, Heb. 12.3.

Ninthly, he left us a patterne of mercy, who made himselfe poore to make us rich: and therefore how much more should we, out of our abundance, yeeld some supply to others wants? 2 Cor. 8.

Lastly, the mortification and crucifying of the old man is to be learned from the Passion of Christ, Rom. 6. For looke how Christ was used, so should we use our sinnes: he was crucified, and so should we crucifie our sinnes, piercing the heart of them by confession and godly sorrow, and so hanging them up upon the Crosse till they be dead.

[Page]Thus we see that Christ hath set us a large copy, and that many things are to be learned from his example.

Quest. But doth Christs example binde us to imitation in all things?

Answ. In many things it doth binde, but in all things it doth not binde. There are divers things that Christ did, which to leave undone by us, it no sinne:In what things Christs example binds not. as the works of his power and omnipotency are not imitable; and so also the works of his office, as Mediator, are peculiar to himselfe, and cannot be done by us. Besides a world of indifferent actions of his, divers of which are recorded; yet all men grant they doe not binde us to exact imitation, though they be things we have power to doe. He sate 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?

How farre examples binde conscience. 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 bo [...]nd in things indifferent i [...] 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 rend [...]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▪

A man is 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.

[Page]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. 2 [...]. 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 [Page] 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, that he was never guilty of any offence against God or man.

Thus of the sense of the words.

Divers Doctrines may be gathered out of these words: but because one is principall, I will but touch the rest.

Doct. 1. Mens sinnes are of mens making: man made sinne, God made none.

Doct. 2. It is a hatefull thing to be a maker of sinne. As it was most glorious for God to make a world of creatures: so it is most ignominious for man to make a world of sinnes.

Doct. 3. Christ made no sinne. This is the chiefe Doctrine, and plaine in the Text: He was not only free from the first and worst kinds of making of sinne, mentioned before, but he was free from all sinne in all estates of his life, he knew no sinne, he did none iniquity: he was that just One by an excellency.

Quest. But how came it to passe, that the man Jesus had no sinne, seeing all other men bring sinne with them into the world, and daily sinne?

Answ. He was sanctified from the wombe, being conceived by the holy Ghost,How Christ had no sinne. which no other are: so as both originall sinne was stopped from flowing in upon him in his conception; and besides, hee was qualified with perfect holinesse from the wombe: and therefore is called that holy thing borne of the Virgin, Luke 1.35.

And it was necessary his humane nature should bee so holy, and that hee should doe no sin, because his humane nature was to be a tabernacle for the Deity to dwel in, Col. 2.9. and besides, from his very humane nature, as well as from his Deity, must flow unto us life, and all good things; and therefore he must needs be undefiled: The man-hood of Christ is as the conduit, and the God-head as the spring of grace unto us. Besides, his sufferings could not be availeable, if he were not innocent himselfe.

The Uses follow: and so,

Uses. First, we see the difference between the two Adams: the first made sinne, and infected all the world with it: the other made no sinne, but redeemed all the world from it. The first Adam, as he had power not to sinne, so he had power to sinne: but the second Adam had not only a power not to sinne, but also no power to sinne; not only, as they say in Schooles, Posse non peccare; but also, Non posse peccare.

Secondly, we may hence see in what a wofull damnity against goodnesse the world stands; when this most innocent Man, that never did any sinne, that never offended God or man in all his life; when he. I say, comes into the world, how is he despised and rejected of men! Who looked after him, unlesse it were for his miracles? few honoured him for his holinesse. How is the world set on wickednesse, that it should account him without forme or handsomenesse, that shone before God and Angels in such a spotlesse innocency? Oh what wit had the rulers of this world, that condemned him as a malefactor, that had no spot in him from the crowne of the head to the soale of the foot, that never did man wrong, or sinned against God? Isa. 49.7. and 53.2, 3, 4.

Thirdly, we may hence see cause to wonder at the love of Christ to us. Oh how is it [...] of such a world of sinnes, that yet himselfe never knew sinne? What heart of man can sufficiently admire his love [Page] unto us, that can abase himselfe to be made sinne for us, that never did sinne himselfe?

Fourthly, is it not hence also most manifest, that impenitent sinners shall not be spared or pitied of God? Did not God spare his owne Son that never offended in all his life? and shall he spare them that never left offending of him? Oh what madnesse hath besotted men so, as with stubborne wilfulnesse still to trust upon an unknowne mercy in God, yea such a mercy as God could never conceive in the case of his Sonne, that was not to him as they are in any respect! Were these men but throughly beaten from this sinfull plea of mercy in God, they would repent of their sins in time, and seeke true mercy from God, which never is with-held from penitent sinners.

Lastly, Did our Saviour Christ suffer so patiently such extreme things, that never deserved any evill in himselfe? What a shame is it for us to be so unquiet, and dejected, or so froward, or so unsettled, when any crosses or afflictions fall upon us, who yet have deserved at Gods hands to suffer a thousand times more, and worse things than those that doe befall us?

In his mouth was found no guile.]

We reade in the Scripture of guile in the spirit, when we have false hearts, and guile in the hands by false weights and ballances, and guile in the mouth in deceitfull words.

Guile in words is committed many wayes:

First, by lying; when men speake what they thinke not.Guile in words many waies.

Secondly, by flattering; when men praise others after a corrupt maner, or for corrupt ends.

Thirdly, by backbiting; when men censure others behind their backs, of malice, or whisper evill against others, Psal. 41.7.

Fourthly, by wresting the words of others to their hurt, Psal. 56.11. and 52.1, 2.

Fiftly, by with-holding the just praises of others, or Apologie.

Sixtly, by fearefulnesse in evill times; when men will not stand for the truth, or speake against their Consciences.

Seventhly, by disgracefull jests, Ephes. 5.4.

Eighthly, by telling the truth of malice, 1 Sam. 22.9, 10.

Ninthly, by boasting of a false gift, Pro. 27.1.

Tenthly, by hypocrisie and dissimulation, and that divers wayes; as,

1. When men speake faire to mens faces, but reproach them behinde their backs, or flatter them meerely,

Guile in Hypocrisie many wayes.

to catch them and intangle them in their talke, as the Pharisees often tempted Christ.

2. That reproveth sinne in others, and yet commits it himselfe, Rom. 2.19.

3. That colours sin under pretence of Religion, Marke 12.40.

4. That professeth Religion in words, and yet denieth it in his heart.

5. That hideth his sin by deniall or excuses, to avoyd shame and punishment.

6. That gives good words to men in affliction, but relieves them not, 1 Iohn 3.17, 18.

None of these, nor any other wayes of guile were found in Christ, though they called him a deceiver, and sought all occasions against him.

Thus of the sense: the doctrines follow.

Doct. 1. Guile in words is a vice that wonderfully dishonours a man: it was a fault would give great advantage to the enemies of the truth. As it is a sinne which is in a speciall manner hatefull to God, Psal. 5.7. so it is shamefull amongst men: and therefore as any man would enjoy good dayes, let [Page] him refraine his tongue from evill, and his lips that they speake no guile, Psal. 34.13.

Doct. 2. When he saith, that they found no guile in his mouth, it imports, that they sought it. And so we learne, that the godly are so hated of the wicked, that they seeke occasion against them: when they see not, or heare not of any faults in them, they search, and inquire, and lie in waite to see if they can catch their foot-slippings at any time: yea they marke their words, to see whether they can find any falshood or hurt in them. And therefore Christians should watch themselves and their words the more carefully, and strive so much the more to shew themselves plaine men in their words and dealing, that they may speak what they think at all times.

Doct. 3. The third doctrine which falls in this text is, that in Christ was found no guile: he could never be taken in the sin of flattering, lying, coozening, backbiting, or any dissimulation, or hypocriticall or deceitfull speeches; and therefore the use may be,

Use 1. First, to shew the fearefull estate of such as use lying and deceit, and hypocriticall courses in the dealings with men in their trades, or other occasions of life. There was no guile in Christ; and therefore it is probable, they are not true Christians, because they are not herein made like unto Christ: yea deceit and guile is made a signe of a wicked man, Psal. 36.1, 3. And therfore such as are given to the sins of deceit and hypocriticall dealing, are in a miserable case, especially such as cover their deceit with smooth words, Ier. 9.8. Pro. 26.24.&c. 2. And such as make a trade of it, give their tongues to evill, and frame deceit, and binde their tongues to lies, and teach their tongues to speak evill lies. Ier. 9.5. 3. And such as will deceive their neighbours, their brethren, or such as are harmlesse, Ier. 9.5. Psal. 35.20.

Use 2. Againe, this patterne in Christ may comfort the plaine-dealing and plaine-meaning man, and plaine-speaking Christian, that hath no tricks and methods, and subtilty in his words or carriage, but is a plain man like Iacob: this is made a signe of a godly man, Zeph. 3.13. of a happy man, Psal. 15.2. of a true Israelite, Iohn 1.47.

Being reviled.]

Hitherto hath beene shewed that Christ suffered without sin: now the Apostle shewes that he suffered without reviling or threatning, which praise is increased in this, that he reviled not when he was reviled, nor threatned at the very time when he suffered extreme injuries.

Reviling is a sin condemned in the sixt Commandement,What reviling is. and is committed by bitter and disgracefull words against any other without desire of doing good: and so men revile when they disgrace others by false accusations, as when they called Christ a deceiver, and said he had a Divell, or was a glutton, or an enemy to Cesar, or a blasphemer, or the like. Againe, it is reviling when the very termes used are base and ignominious, if they be used onely out of passion: as to call men, made after the image of God, by the names of beasts, or the like. Againe, when we upbraid others with such deformities or infirmities as God hath laid upon them; as to mock a man for his deafenesse, or lamenesse, or ill sight, or the like, Lev. 19.14. Besides, when men reproach others with such words for any thing they faile in, as expresse more disgrace than the fault deserves; as for some mistaking to call a man foole, Mat. 5. yea it is reviling when the faults of others are charged upon them without a calling,or desire of their amendment: and so it is reviling to upbraid any with the sins they have repe [...]ted of.

And thus what reviling is.

Doct. 1. Reviling is a hatefull sin: that appeares from hence, that it is accounted a great suffering to suffer reviling. And our Saviour accounts it murther [Page] in his exposition upon the sixt Commandement. Mat. 5. and therefore bitter words are compared to arrowes and swords, which are [...] of murther: and reviling godly men is termed blasphemy in sun [...] the Originall: it growes out of a bitter root, and is the very [...] naughty disposition, or maliciousnesse, Heb. 12.14, 15. [...] altogether contrary to the Spirit of God, which is a Spirit of mockenesse. And if a godly man suddenly fall into bitter words, it makes the holy Ghost stirre within him, Ephes. 4.30. and evill words corrupt [...] Thou losest so much of thy honesty as thou usest of reviling.

Use. The use is therefore, first, to perswade all that are godly to avoid this sin, and at home and abroad to revile no man upon any occasion, Tit. 3.2. and the rather, because they are heires of blessing, 1 Pet. [...].9. and have the example, not onely of the godly in Scripture, but of Christ himselfe, as it is here urged.

Secondly, it serves to reprove and shame all such as are guilty of [...] full a sin: especially,

1. Such as have a mouth full of cursing and bitternesse;Who are guilty of reviling. such as are many Masters and Mistresses, or Dames, that cannot speake to their servants, but it is with reviling termes; their usuall speech to them is to find [...] with reproach: and so in any sort of men that are thus bitter [...], Rom. 3.14. Iam. 3.9. it is the signe of an [...]regenerate heart.

2. Such as are given to it to complaine of their neighbours in all places, evill-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease [...] have filled towne and countrey with reproaches and slanders, Iam. 5.9.

3. Such as revile innocent men, and speake evill of the just and godly, whom they ought to praise and honour.

4. Such as revile men for this very reason, because they are good. It is monstrous ill to revile a good man, but a [...]ominable vile to revile goodnesse and religion it selfe, to scoffe and reproach preaching, and hearing of sermons, and praying, &c. Woe is to them that thus call good evill: and the worst is, when they set up, instead of those things, the praises of drunkennesse, good fellowship, and lascivious meetings, and [...] disorders, and so call bitter sweet, and evill good.

5. Such as raile at such as are in authority, and speake evill of dignities,Esay 5.20. Iude [...]. 2 Pet. 2.10.

6. Such as revile their very parents, and speake evill of such as God and nature have so neerely bound them to. And so is it monstrous vile for [...] to traduce their husbands, and by backbiting to destroy their [...]; as it is monstrous for the people [...] revile their [...] that are godly and painefull men.

7. Such as revile Christ, as the Jewes did: (of which afterwards) and such are they that revile God, as [...], and [...] kinde, as well as Pagans and [...], that speake reproachfully of this doctrine.

Thus of the sin of reviling.

Doct. 2. Christ himselfe was reviled: He that was [...]o [...] and innocent: He that did so much good in every place: He that had power to be revenged on such as did revile him. This is the more [...] if we also consider by whom he was reviled, even by such as had their birth, breath, and being, and all from him: yea he was reviled of all sorts of men; Jewes, [...] Rulers, the people, learned men, and unlearned. And this was the more to be wondred at too, if we consider with what kinde of reviling he was [...], and that was with most hatefull [...], as deceiving, working by the Divell, [Page] blasphemy, sedition, treason, &c. The Use followes.

Use. Was Christ reviled? Then it is most manifest that the world hates goodnesse incurably: if that just One cannot scape reproach and slanders, then may not any godly persons promise to themselves peace that wayes. Therefore carnall friends of such as suffer reproach for Religion many times say, It must needs be they are faulty some way, or at least are not discreet: whereas this instance of our Saviour shewes, that wordly-minded men will reproach such as are godly, though they were never so discreet or innocent. Besides, this should teach us patience under such indignities and wrongs: Christ was reviled, and shall we be so troubled and disquieted?

Christ did not revile againe.]

And the reason was, partly because reviling is a sin, and partly because he suffered as our surety, though he had deserved no such shame, and we had: and therefore holds his peace, not onely from reviling, but many times from just apologie, confessing our guiltinesse by his silence. The practice of our Saviour is here reported for our learning, that all Christians might hence be warned, not to render reviling for reviling, 1 Pet. 3.9.

Motives to patience. There are many reasons to perswade us to patience, and not to render reviling for reviling. First, the reproaches of unreasonable men cannot take away thy innocency. Secondly, better men than we have beene as vilely abused. Thirdly, as David said, God may blesse thee for their cursing, and honour thee for their disgracing of thee. Fourthly, because we are heires of blessing; and therefore such foule language as cursing and reviling should not be found in our mouthes. Fiftly, though thou deserve not those reproaches from men, yet thou art not innocent before God. Sixtly, herein thou shalt be conformed to the Patterne and Image of the Lord Jesus Christ, not onely in suffering wrongfully, but in forbearing reviling for Conscience sake.

He threatned not.]

To threaten those that wrong us is usually a blemish and a fault: First, because usually it ariseth of passion, and desire of revenge. Secondly, because oftentimes it is joyned with lying, when such things are threatned as for matter or degree cannot be done, or are not intended to be done. Thirdly, because by threatning so passionately we doe injury to God, to whom vengeance belongs. This condemnes the usuall practice of all sorts of men, that sin fearfully in the customary practice of thwarting, upon all occasions of discontent and displeasure. Who is he that suffers now, and in his heart or words threatens not? Especially, how exceeding common is this sin in the most families where parents and masters can hardly tell how to speake of the faults of servants and children, but it is with foolish and passionate threatning, contrary to the expresse prohibition, Eph. 6.9. Masters use not threatnings. But all such as would have the comfort of a sound conversation, and desire to carry themselves as Christ hath left us a patterne, must strive to breake off this wretched habit of threatning: and if they be oppressed by Superiours, or wronged by the incurable faults of Inferiours, they must learne of Christ to commit all to him that judgeth righteously; which is the affirmative part of the manner of Christs suffering.

But committed himselfe to him that judgeth righteously.]

From these words divers things may be observed.

Doct. 1. First, that in case of wrongs from other men, it is not alwaies needfull or convenient to complaine to the Magistrate for redresse. Christ here commits his cause to God, but complaineth not: nay, though he were wronged almost continually, and with grievous wrongs, yet we read not that ever he complained against them that did him wrong.

Here two things are to be enquired after.

[Page]First, in what cases it is not fit to complaine to men.

Secondly, in what cases it may be lawfull and fit.

In these cases following it is not fit to complaine to the Magistrate.

First,In what cases it is not fit to complaine unto the Magistrate. where redresse of the wrongs may be had by private and peacefull courses, 1 Cor. 6.

Secondly, where the lawes of men doe not provide punishment: some wrongs are offences, and yet not punishable by mens lawes.

Thirdly, where the offence is commited of meere frailty or ignorance.

Fourthly, where the offence is grounded upon meere surmises, which in the judgement of charity ought not to be conceived, 1 Cor. 13.

Fiftly, where the injury is lesse, and the party trespassing doth acknowledge the wrong: in this case the rule of Christ holds; If thy brother say, It repenteth me, thou must forgive him, Luke 17.4.

Sixtly, where by the suit religion will receive greater dammage by the scandall, than the party suffers by the wrong; as in the case of the Corinthians, where a brother went to law with a brother before Judges that were Infidels.

Seventhly, where the Magistrates have declared themselves to be enemies to justice and just men; as here in the case of Christ it was boot lesse to complaine, because all the Rulers were his professed enemies.

Contrariwise, in these and such like cases following men may lawfully seek justice from men in authority.

First, where the offence is grievous, and against the lawes of God and men.In what cases men may lanfully seeke redresse from the Magistrate.

Secondly, where the offender persists in evill-doing, without repentance.

Thirdly, where the offence is against God and Religion, as well as against the party wronged.

Fourthly, where such wrongs are usually punishable.

Fiftly, where the party complaining is bound to complaine by his office, either by charge or oath: provided, that the party complaining, first, love his enemies; and secondly, prosecute with continuall respect to Gods glory; and thirdly, use the benefit of the Law with charity and mercy, without cruelty or extremity.

Thus of the first Doctrine.

Doct. 2. The malice of wicked men against the godly is so great, that when they begin to oppose them, though it be but in their name, they will never cease opposition, if they have power, till they have their lives too. Thus I gather from hence, that our Saviour, being reviled, doth not only commit his cause to God, but commits himselfe to God, as expecting the increase of their oppositions, till they have put him to death. This is the reason why God indites every man that hates his brother, of murther, 1 Iohn 3.15. And David so often complaines of his enemies that slandred him, that they also sought his life, yea his soule; as if they were desirous not only to kill his body, but damne his soule also.

Doct. 3. We may here also note, that God is to be conceived of according to the occasion: seeing we cannot comprehend God wholly as he is, we ought to raise up such conceptions in our hearts of the glory of God, as may with honour answer the occasion that presently concerns us: as here in the case of wrongs, God is conceived as a righteous Judge: in the case of death he is called the God of the spirits of all flesh: in 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:Th [...]t God is a Iudge, is terrible to wicked men, and that in many respects. 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 [Page] 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.

God is comfortable to godly men. 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:

How Go [...] [...] rig [...]t [...]o [...]yFirst, 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 [Page] 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,Use. 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.Rules in committing our cause to God.

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 sinnes in two respects chiefely. First,In what respects Christ bare our sins. because he did undergoe the imputation of all our sinnes; our faults were charged upon him, as our surety: He was made sin for us, 2 Cor. 5.21. He stood before Gods justice in our roome. Secondly, because hee suffered the malediction due to our sinnes by the Law: Hee bare our sinnes, in being made a sacrifice for sinne: He became indebted unto the justice of God, as our surety, to beare the curses of the Law, which our sinnes deserved, Esay 53.5, 8. Ga [...]. 3.10. And as this is true in generall of all the wrath of God, and the fearfull things due to our sinnes: so if we marke the story of Christs sufferings, wee may observe, how the sinnes of our first parents, and our owne, light heavily upon his backe, God suffering our sinnes to be charged [Page] upon him in a speciall fitnesse of the judgement to our sinnes: and that wee may note, both in the circumstances of our sinning, and in the sorts of sinnes.

Christs sufferings [...]itted to the circumstances of sin. For the circumstances: The first Adam sinnes in a garden; the second Adam suffers fearfully for sinne in a garden: The second Adam suffers on a tree, and so beares the sinne of the first Adam, eating the forbidden fruit of a tree. For the sorts of sinne: Why was Christ betrayed by Iudas, denyed by Peter, forsaken by all his Disciples, refused by the Priests and people, but because wee had betrayed, denied, forsaken, and refused God in Paradise? And many of us are now guilty of the same or the like sinnes in the course of our lives. He was charged to bee a seducer, to satisfie for our being seduced: for our evill words, and sinfull excuses, he was silent: because wee and our first Parents have preferred the Divell before God, therefore was a malefactor preferred before him. Why was he mocked, buffered, and spit upon, but to beare the shame was due unto us for our filthinesse, and vile conversation? Why drank he gall, but to pay for our sinfull pleasures? Why suffered he reviling and scoffing, but to satisfie for our sinfull words? Many other things might be observed.

The consideration whereof should serve for many Uses: and so it should teach us divers duties; as,

Uses. First, since he hath borne our sinnes in the imputation of them, and the malediction due unto them, wee should bee most ready and willing to beare his crosse, as accounting it a great shame to bee unwilling to suffer a little, and for a little while, for his sake, that hath borne such strange things for us: we should be content to forsake all for his sake.

Secondly, it should grieve us at the heart for our sinnes, considering the fearfull imputation of our faults charged upon him, and the bitter things hee suffered, to make amends to Gods justice for our wickednesse, Zach. 12.10.

Thirdly, hath Christ borne our sinnes? and can wee finde in our hearts to sinne any more? shall he againe be charged with our faults? shall we againe crucifie him? Rom. 6.6. Heb. 10.24. &c. and as followeth in the next words of this Text.

Fourthly, Oh how should we love the Lord Jesus; that holy One, that bare the imputation of such base crimes, and endured such grievous things for us, before wee ever knew him, or cared for him; even for us that were enemies to him! Deserve they not to bee accursed, that love not the Lord Jesus? 1 Pet. 1.9. [...] Cor. 16.22.

Fiftly, we should therefore eat the Passeover with sowre hearbs; we should remember his grievous sufferings with hearty affection, and melting of soule before the Lord, when we come before him to celebrate the memory of his Passion in the Sacrament.

Sixtly, we should no more stagger or waver in faith, but with all peace and joy in beleeving, rest upon the propiriation made by Christ for our sins: wee should therefore confidently beleeve the pardon of all our sinnes, because he hath borne ou [...] iniquities.1 John 2.1. Rom. 3.26. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sinnes.

Seventhly, we should never more bee afraid of death and hell: for our debt being paied by the surety, the hand-writing that was against us, is now cancelled, Col. 2.15. and there is no condemnation to them that are in Christ Jesus, Rom. 8.1. Heb. 2.14.

Eighthly, we should not be so much troubled to be unjustly traduced, seeing Christ beyond all example, suffered most unspeakable ignominie, bearing the i [...]putation of the sinnes of all the Elect.

Ninthly, seeing he hath beene made in the similitude of sinfull flesh, and suffered for sinne in the flesh, wee should strive to bee made the righteousnesse [Page] of God in him; and as he hath borne our sins, so should we strive to beare his vertues.

Who his owne selfe.]

It is emphaticall that the Apostle saith, He bare our sinnes his owne selfe: for there be two things which are here imported. First, that he had no partners: there were none with him: He bare all himselfe, Esay 59.16. He trod the wine-presse alone, Esay 63.3, 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selves, or to any Saint or Angel. Secondly, it imports, that therefore his suffering is of infinite value, in that he bare all his owne selfe in person, who was God and man. Then it will follow, that he hath made a sufficient propitiation for all the world, 2 Iohn 2.1, 2.

In his body.]

Quest. Why, did he not suffer in his soule?

Answ. Yes: for so saith the Scripture, He made his soule a sacrifice for sin, Esay 53.10. and the Son of man came to give his soule a ransome for many, Mat. 20.28. Mark [...] 10.45. This was shadowed out by the Holocaust, or whole burnt-offering: for it noted that the whole man should suffer. So in the Sacrament, the breaking of the bread is not referred so properly to his body; for there was not a bone broken of him, saith the holy text: but fitly to his soule, which was broken with sorrowes and heavinesse for our sakes: So that by the body he meanes synechdochically whole Christ; but yet the body is named, because that was the outward sacrifice that was offered for our sins on the tree.

Christ then bare our sinnes in his body. What may wee learne from thence?

First, we see a manifest difference betwixt Christs Priesthood, and theirs in the Law. For they offered the bodies of beasts or fowles, but Christ offered his owne body.

Secondly, we may take comfort in the assurance, that he is the Saviour of our bodies as well as our soules.

Thirdly, seeing such grievous things befell the body of Christ, why seeke we so much ease for our bodies? why pamper we our flesh so? and why are we so impatient in the paines of our bodies, and remember not what Christ suffered in his body?

Fourthly, we should therefore esteeme his body to be a precious body above all bodies, seeing it was laid downe as a price for our sinnes: yea we should long to see that glorious body of his, that we might admire it, and adore it, and embrace it; and in the meane time love and delight in the Lords Supper, that exhibiteth the body of Christ spiritually unto us, rejoycing in such meetings above the joy of all carnall people, before any other things.

Fiftly, we should therefore take heed of sinning against our bodies, b [...] make conscience to serve God both in body and Spirit, and say with David and Christ, Lord, a body thou hast given me: for I come to doe thy will.

Sixtly, what cursed monsters are swearers, that reare the body of our Lord with their cursed oathes, and rake their nailes in his wounds with their blasphemies?

On the tree.]

The originall word signifies sometimes a staffe, Mat. 26.47. sometimes a paire of stockes, Acts 16.24. sometimes a tree growing, Rev. 2.11. usually wood, [...] Cor. 3.12. here, a Gallowes made of wood.

Christ bare our sins on the tree, because he did in a speciall manner suffer [Page] bitter extremities on the tree, which he suffered as our Suretie, and for our sins: for,

Reasons why Christ suffered on a tree. First, to die on a tree was by a speciall Law of God made a curse, and so is every one that hangs on a tree Gal. 3.13.

Secondly, he was debarred of the benefit of ordinary naturall comforts: for he lived in paine three houres in the d [...]rke, and had not the light of the Sunne.

Thirdly, in that darknesse he was put to the most fearfull conflict with the Divels, which at that time did with their utmost fury assault him, and sight against him, Col. 3.25.

Fourthly, he endured most grievous paines and torments of body, and the effusion of his most precious bloud.

Fiftly, he was reckoned amongst the wicked in his death, and therefore hanged betweene two malefactors, Esay 53.9.

Sixtly, he was reviled by the base multitude, and mocked and derided by the chiefe Priests and Scribes, Mat. 27.39. to 45.

Seventhly, God his Father poured out upon him the fearfull vials of his wrath, in with-drawing for a time the sense of his favour, Mat. 27.46.

Eighthly, his whole body was offered up on the tree, as a Sacrifice for the sinnes of the world, and the substance of all the Sacrifices in the Law.

Uses. We have therefore cause to rejoyce in the crosse of Christ above all things; for on the tree he freed us from the curses of the Law, and purchased for us the blessings promised to Abraham, as the father of the faithfull, Gal. 3.13, 14. and besides, by suffering so shamefull a death he hath sanctified all sorts of wayes of inflicting death upon the godly; so as now they may with comfort in a good cause, or after repentance for their faults, even suffer that death on a tree with joy. And we should the more praise God for his favour, if he suffer any of us to die of any other more easie or more honourable death. And then we may againe see the hatefulnesse of sin, in that God, punishing our sins in the person of his owne Sonne, doth not omit the very circumstances of abasement; his justice exacting not onely death, but that painfull and ignominious death on the tree. Lastly, hence we may see how little cause there is for Christians to plead merit, if they think how fearfully sinne hath angred God; and withall, how senselesse the best of us are, when wee heare, reade, or thinke of these sufferings of Christ: they may rather see cause for ever to abhorre the doctrine of merit, seeing hereby we proclaime our selves to be worthy of the very merits of Christ, that can be so little affected with the thought of his sufferings.

Thus of the matter of Christs sufferings.

The effects follow: and the effects, in respect of us, are named to be three: first, the death of sin; secondly, the life of grace; thirdly, the healing of our natures.

That we being dead to sin.]

Men die divers wayes. Men may be said to die divers wayes:

First, in respect of nature; when the Frame of nature is dissolved by the p [...]ting of the soule from the body.

Secondly, in respect of God; when God is departed from men with his grace, and righteousnesse, and favour: thus wicked men are spiritually dead, Eph. 2.1. and 4.17. 1 Tim. 5.6.

[...], in respect of the world; when a man is overwhelmed with crosses, [...] as are [...] wit [...] [...] in his reputation, he is said to be dead, and his life to be hid under [...], being despised and [...] as [...] m [...]n o [...]t of [...]inde,Col. [...].3. Esay 26.19.

[Page]Fourthly, in respect of sinne: and so men either are dead for sin, as malefactors; or dead in sinne, as all wicked men; or dead to sinne, as the godly here. To take the soule from the body is the death of all men: To take God from the soule is the death of all wicked men: To take sinne from the soule is the death of all godly men. To be dead to sinne then is to be mortified in respect of sin.

Sin is said to be dead, either in appearance or in deed. In appearance only it is dead in such as have their sins only restrained for a time, e [...]her by Gods owne strong hand, or else by themselves kept downe for certaine hypocriticall ends, or else for want of occasion or temptation to stir the sinne: thus sinne was dead in Paul, when he was unregenerate, and revived when the Law came, Rom. 7.9. Sin is dead indeed in godly men, but with a difference: for though in this life they be wholly rid of many sins, yet some corruptions are not wholly removed; yet are they dead to them in the inchoation of it, their sins lie a dying: but in the life to come they shall be wholly and fully delivered from all sin.

Thus of the sense.

There be many Doctrines may be hence observed: as,

Doct. 1. First, it is evidently here implied, that all men by nature, and out of Christ, are alive to sin, or live to sin: and in sinning they may be said to live, or be alive, or live to it, in divers respects;

1. Because all the parts of their life are full of sin:Naturall men a [...]e said to be alive to sin in divers respects sin infecteth their persons and their workes.

2. Because they are in bondage to sin, so as all their life they are at the command of sin: they are servants of sin, Rom. 6.

3. Because they account sin to be the life of their lives: they could not esteeme life but for the hope of liberty and power of sinning. It were a death to them to live restrained of sin, as appeares, when either by punishment, or for other ends, they are found to cease sinning.

4. Because they doe not destroy sin, in letting it live: they are guilty of the life of sin in them, because they will not use the means to subdue and mortifie sin that dwels in them, but let it alone unresisted.

5. Because they have most life, or are most lively, when they have most liberty to sin.

6. Because they continue in sinne: they spend not an houre, but it is in sinne: yea they so sinne now, that they desire to spend everlasting life in sinne.

Use. And so from hence by way of use men may discerne whether they live in sin or not: for he that is a servant to his corruptions, and esteemeth them as the happinesse of his life, and resists them not, and hath a desire to sin ever, i [...] (without doubt) alive in sin, and dead to righteousnesse. And so contrariwise, where these things cannot be found, there the person is not alive to sinne.

Doct. 2. Hence is implied also, that to live in sin is but miserable living; and therefore those whom God loveth, he chang [...]th from that condition, and maketh them die to sin. Now this may be shewed out of other Scriptures briefly: for,

1. Sin infects a man, and all he goes about: it staines his very conscience,Great is the misery of such as live in sin. and like the leprosie will pollute his clothes, his flesh, his house, and whatsoever he toucheth almost, Titus 1.15. It maketh all things impure.

2. To harbour sinne is to harbour the divell too, who alwaye [...] takes possession of the soule that is given over to sin: so as the heart of the sinner is the Fortresse of the Divell, Eph. 2. [...]. 2 Tim. 2.26. 2 Cor. 10.5. Eph. 4.26.

3. While a man lives in sin he is in danger to be crossed and [...] [Page] in every thing he doth: he shall have no portion from God, nor inheritance from the Almighty, Iob 31.2. Good things will be restrained from him, Esay 59.2. and he may finde himselfe cursed in every thing he sets his hand unto, Deut. 28.16, 17, 18, &c. his very blessings may be cursed, Mal. 2.2. his very table may be a snare. For certainly God will be revenged of the sinfull man that is alive in sin, Nah. 1.2, 3, 6.

4. His soule is dead within him while he is alive, Eph. 2.2. 1 Tim. 5.6. And how can it be otherwise, when God, which is his life, is departed from him? and with God all spirituall blessings are gone from his soule too.

The end of this life is to die miserably, Rom. 8.10. and 6.2 [...]. Gal. 6. and to perish for ever with the Divell and his Angels, Revel. 21.8. Mat. 25.45.

And in a speciall m [...]ner it is a miserable living to be lively and joviall (as they call it) in sin: such men are worse than the generall sort of sinners. For these wretched men, that are so lively in sin, have a most miserable heart in them, a heart like an Adamant, like a very stone within them, are senselesse and brutish like the very beasts that perish, Psal. 49. ult. Besides, in many of these God scourgeth sin with sin, and giveth them up to such a reprobate mind, that their wickednesse oftentimes exceeds the wickednesse of the wicked, Ier. 5. Rom. 1.26, 28. And further, many times strange punishments light upon those workers of iniquity, Iob 31.3. To which may be added, that oftentimes such wretched creatures conclude in most wofull and hellish terrors; so as they howle for vexation of spirit, while Gods servants sing for joy of heart, Esay 65.13, 14. Rev. 6.15, 16.

But in generall of all that live in sin it is manifestly here implied, that they have no part in Christ: Christ, in respect of them, and as they are in their present condition, died in vaine.

Use. The consideration whereof should awaken men from that heavie sleep in sin, unto an earnest care to live righteously: it should warne men every where to repent, Eph. 5.14. and the rather, because this very patience of God, in bearing thus long with them, and the mercy offered them in the Gospel, will increase to greater wrath and condemnation, if men will not be warned, Rom. 2.4, 5. 2 Thes. 1.8, 9.

Doct. 3. Hence also it is cleere, that Gods Elect, before their Calling, have lived in sin as well as others, Eph. 2.3. Tit. 3.3. Col. 3.6. Which is fit to be noted for divers uses. For first, it sets out the rich mercy of God, and his free grace in election; and manifestly shewes that we merit not the blessing, Eph. 2.3, 4, &c. And secondly, it should teach the godly divers duties; as first, not to be proud or high-minded, but rather, remembring what they were, to make them the more humble all their dayes. Secondly, to despaire of no man, but rather to shew all meeknesse toward all men, 2 Tim. 2.25. Tit. 3.2, 3. Thirdly, to cleave fast unto Christ, in whose only propitiation they can be saved from their sins, 1 Iohn 2.1, 2. God forbid we should rejoyce in any thing more than in Christ, and him crucified, Gal. 6.16. Lastly, we should think it more than enough that we have heretofore lived in sin: we should henceforth resolve to spend that little time that remaineth in a carefull obedience unto Gods will, ceasing from sin, 1 Pet. 4.1, 2, 3.

Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expresly follow.

Doct. 1. None but mortified Christians are true Christians. It is manifest th [...]t none have part in Christ, but such as are dead to sin; such men only doth Christ acknowledge: for he is a Redeemer to none but such as turne from transgress [...]n in Iacob, Esay 59.20. All that are in Christ are new creatures: their old thi [...]gs are past, and all things are new, 2 Cor. 5.17. None are Christs [Page] but such as beare the similitude of his death in their dying to sin, Rom. 6. Men lose their Baptisme, if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed, but such onely as are borne by promise, that is, that received life by the promises of grace and a better life, Rom. 9.8. Christ was sent to preach glad tidings to such as mourne in Sion, Esay 61.1, 2, 3. The mourners in Jerusalem were the onely men that were marked for God, Ezek. 9. Christ will have no Disciples but such as will deny themselves, Luke 9. and are not fashioned according to this world, Rom. 12.2. And this should teach men to have mortified Christians in greater honour, and to esteeme highly of such as will not be corrupted with the excesse of the times, and doe shew by a sound conversation, that they are weaned from the lust after earthly things, and are consesecrated to God and his service. We should honour and acknowledge such above all other men in the world, yea, in the Church. It should [...]lso compell upon us a care of a mortified life, and a daily resisting of sin and the Divell, and striving to be made like to Christ.

Finally, if the count must be made by mortification, there will then be but a short count upon earth. For looke into Christian Churches, and cast out, first, all open profane persons, such as are drunkards, fornicators, swearers, murderers, railers against goodnesse, such as serve vanity, and shew it by strange apparell, and such like men: secondly, all open idolaters, and superstitious persons, and such as hold damnable opinions: thirdly, all civill honest men, such as have only the praise of men for a harmelesse conversation in the world, but have no taste of religion, or conscience of zeale for Gods glory: fourthly, all open worldlings, that minde not heavenly things, and savour nothing but the things of this world: and lastly, all hypocrites, that make a shew of mortification, and yet are not mortified: and then suppose how small a number will be left in every place, to be reckoned in this lift of true Christians.

Doct. 2. Mortification is the very first step of grace, and the entrance into all power of godlinesse. Till our sins be soundly crucified and dead, no worke of Religion that is acceptable to God can be done: and therefore Iohn Baptist, and Christ, and the Apostles call for repentance, as the first thing that opens a way into the kingdome of heaven, because else sin unrepented, like a prison, will infect all wee doe, Esay 1.13. to 16. Besides, the heart of man being naturally like a stone or iron, till it be softned no impression of grace can be fastned upon it: and if the ground of our hearts be not well plowed up, the seed of the Word cannot but be lost, Ier. 4.4. The seed cast upon the high way will be picked up by the fowles of the aire, and not grow: or if any seed or plant of grace did grow for a while in the heart, yet the weeds of sin would overgrow and choake all, as is evident in seed sowne i [...] thorny ground, or plants set in ground that is not digged and weeded. And f [...]ther, while the person is evill, the worke will be vile and abominable. An evill tree can [...]ot bring forth good fruit.

And therefore this shewes, that such Christians as leape into the profession of Religion so easily, and thinke it is no more but to give-ov [...]r ill courses, and fall to the practice of good duties, are deceived: for if by [...]ound mortification their sins past be not bewailed, and they soundly humbled, either their sins will after a while grow and revive againe, or else the conscience of these sins will secretly throughout their lives torment them; or else the Divell on a sudden may seize upon them with de [...]paire, having so manifest a reason against them, that they did never practise mortific [...]tion for their sins. Besides, lamentable experience shewes, in those places where Christians are not soundly formed at first in the exercise of mortification, they leade their lives in a dull course of profession, and have not the experience of the life and power [Page] of Religion in themselves for the joyes of it, or towards others in the practice of it. The mourners in Sion, and such as are broken-hearted, are the most glorious and the most fruitfull Christians, Is. 61.1, 2, 3, 4. and continue in the greatest power of Religion. And further, it may be noted in the best of those, that their separation from the love of the world is most really performed, as hath appeared, when in any speciall workes of men, or for the help of the Church of God, they are called upon to shew their zeale by their bounty: in such cases one poore Macedonian would shame a hundred of those rich Corinthians. 2 Cor. 8.

Doct. 3. True repentance for sin doth in divers respects kill a man, it strikes him dead: to repent is to be a dead man, not only in respect of the world, which casts off a man that will not run in the excesses of the time, as a dead man indeed, Col. 3.3. but in respect of themselves. For first, by the assise a man must keep upon himselfe he will be found dead by sentence, when he judgeth himselfe before the Lord: he stands as a man condemned in the flesh, he sentenceth himselfe to eternall death for his deserts, by confessing what he meriteth, 1 Pet. 4.6. Now a condemned man is reckoned for a dead man in Law. Secondly, repentance destroyes the senses, and affections, and conceits, and reason, that were wont to be alive in men; it dissolves the very frame of the old conversation. The word rendred dead, signifies to undoe what was done about the life of man, [...] to unmake him, as I may say, so as all the old things passe away, and all becomes new, 2 Cor. 5.17. Rom. 6.6. 1 Iohn 3.8. In the new Convert there is not left the savour, sent, lust, or affections after sin, and the sinfull profits and pleasures of the world: he doth not find that inflammation or inticement he was wont to feele from evill example, or the glory of the world, or evill compa [...]y, or the things before he most esteemed and delighted in. Thus he is dead to himselfe, because he denies himselfe; and could be well contented to forget that ever he had beene such as he was before. Thirdly, in some of Gods children their repentance is performed with such griefe and sorrow, as brings their life almost to the buriers, as is noted, Iob 33.19, 20, 21. Fourthly, they may be said to be dead in repenting, because repentance is never fully finished till their naturall death; sin sticks so fast, as they have daily cause of mortification in some degree, and it will never be gotten wholly out, till they be indeed dead men, though in the mean time God accepts of their first repentance, as if it were perfect.

This Doctrine serves effectually to discover the estate of multitudes of Christians not to be right: as they

That doe nothing at all about their sins.

That excuse their sins, and hide them, and favo [...]r them, and cast the fault upon others, Pro. 28.13. Gen. 3. Iob 20.11, 12, 13.

That blesse themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2.

That haunt with such persons as may make them sin more.

That say, It is no profit to walke humbly before the Lord, Mal. 3.14. and rather blesse the proud.

That hate and revile such as are mortified.

That are dead rather in faith and good workes, and finde a deadly savour in the Word.

That have sense and savour onely in the things of the flesh.

Secondly, this should teach all that mind their owne salvation to looke carefully to the truth of their mortification, and not to thinke it is such a sleight and easie worke; but to consider, that in repenting for sinne they must never cease, till they be like Christ dying for sinne; and that is in the sense before given. So our bearing of the similitude of Christs death in [Page] our repentance, notes divers particular things in our repentance; as,

1. That our sorrowes be voluntary, not inforced; he gave his life,

Divers things in Christs death that ought to be in our repentance.

it was not taken from him: we must not tarry till the Divell fire us with the terrors of despaire.

2. That we be pained at the very heart for our sins; so was Christ: it must be a hearty griefe.

3. That wee shew forth the fruits of our repentance: so hee suffered openly.

4. That he suffered by degrees, and ceased not till he died: so must we by degrees resist sin, and never cease untill it be quite abolished.

Hence also we may know whether we have truely repented. It is a signe of true mortification, when

1. A man hath seriously condemned himselfe before God for his sin.

2. When he feeles the wonted violence of affections after sinne,

Signes of true mortification.

and the world to be deaded, and his heart growne dull and out of taste in matters of sin and the world. He is crucified that hath his lusts and affections crucified, Gal. 5.24.

3. That he is weary of life is selfe, by reason of the remainders of sin in his flesh, Rom. 7.

4. That hath felt as sensible sorrowes for his sinnes, as he was wont to doe for his crosses: sorrowes, I say, that are voluntary, and for sinne as it is sinne.

Do [...]t. 4. The Passion of Christ is the best medicine to kill sin in us: he died that we might die to sin. There is a vertue in the death of Christ to kill sin, Rom. 6. Now the death of Christ may be said to kill sin,

First, in respect of the guilt of sin: Christ in his death paid all that was needfull for satisfaction, and [...]o destroyed the imputation of it, and stilled the clamour of it. It cannot cry against us in heaven, because God is fully satisfied, and the bond discharged and cancelled: the plea of our sins died in the Passion of Christ.

Secondly, in respect of the hatefulnesse of it, or the demonstration of the hatefulnesse of it. The Passion of Christ gives all men occasion to see how unworthy sin is to live, that made him die, when it was only imputed to him, and not done by him.

Thirdly, in respect of the power of it in us actually. There is a secret vertue in the wounds of Christ to wound sin, and in the death of Christ to kill sinne: and therefore the Scripture speakes not only of the merit, but of the vertue of his death, Rom. 6. Phil. 3. which vertue is secretly derived unto the penitent sinner, by the ordinances of Christ, his Word, Prayer, and Sacraments.

Uses. The Use should be for triall: men may know whether as yet they have any part in the death of Christ, by inquiring whether they be dead in their sins. First, they have no interest in the merit of his death, that have not experience of the vertue of his death in killing their corruptions. Secondly, for instruction. When godly men find any corruption begin to be too strong for them, they must flye to Christ for this medicine; and then there is no sin so strong in them, but by constant prayer to Christ for the vertue of his death will be subdued, if they pray in faith. Prayer gets the medicine, and faith applies it to the disease.

Doct. 5. True mortification doth not encounter one sin only, but sins in the plurall number, and indefinitely. It notes, that in true repe [...]tance there is a respect had to amendment of all sins. To amend only one or two faults is not true repentance: for he that is truely dead, is dead to sins: there is no sin but the true Convert desires and endeavours to be rid of it, so far as hee [Page] knowes it to be a sin. Her [...]d did mend in some things, but yet was not sound, because in one sin he minded no repentance. And this point doth give an infallible rule of triall of mens estates in Christ: for no wicked man on earth doth so much as in true desire forsake all sin. There be some corruptions he knowes that he would upon no conditions part with. To desire and endeavour to be rid of all sins is an infallible mark of a child of God.

Doct. 6. Mortification makes a man dead only to sins: it doth not make him of a dead and lumpish disposition in doing good duties, Heb. 9.14. nor doth it require that it should destroy his nature or naturall temper, or the parts of his body, but his sin only: nor doth it kill his contentment in the creatures of God, and the use of lawfull things; nor doth it destroy his liberty in lawfull delights and recreations, it kils his sin only.

Might live unto righteousnesse.]

These words containe the second effect of Christs death and passion, viz. the raising of us unto a righteous life: his death makes us live, and live righteously.

Divers Doctrines may be hence observed.

The happinesse of such as live spiritually. Doct. 1. First, that men truely mortified shall live happily. These dead men will live: there is no danger in great sorrow, and the other workes of mortification. It kils sin, but the soule lives by that meanes. He is sure to live that is dead to his sins, Rom. 8.13. Esay 26.19. 1 Pet. 4.6. Ezek. 18. Hos. 14.2. The reasons are, first, because God hath promised comfort to such as mourne for sin, Mat. 5.4. Pro. 14.10. Secondly, Christ hath a speciall charge given him to looke to those mourners, that they miscarry not, Esay 61.1, 2, 3. Thirdly, they are freed from eternall death, they cannot be condemned, 1 Cor. 11.31, 32. Iob 33.27, 28. Fourthly, because the fruit of the lips is peace to these, they are ever after interessed in the comforts of the Word, Esay 57. 15, 18. Fiftly, the nature of godly sorrow is only to tend to repentance: it is worldly sorrow that tends to death, 2 Cor. 7.10. Sixtly, they that are conformed to the similitude of Christs death by mortification, shall be conformed to Christs life by the resurrection from the dead, Rom. 6.5, 8, 11.

Uses. The Use may be, first, for confutation of such as think that mortification is a way full of danger, and makes many men come to great extremities; whereas they may here see there is no danger in it. Hellish terrours, and despaire, and some kinde of diseases may make strange effects in some men; but never was any hurt by godly sorrow for sin, if we will beleeve the Scriptures: and therefore it should incourage men to fall to worke soundly about searching their wayes, and confessing their sins, and judging themselves in secret for their sinnes, Iames 4.7. 2 Cor. 7.10, 11. But here men must looke to some few rules: First, that they see the warrant of the course in the Word, and know the places that require these duties: that they lay up such promises made to the duties of mortification, as may uphold their hearts in the practice of them. Thirdly, that they refuse not consolation; but when they have found true humiliation for their sins, and comfort from God in his ordinances, that they turne their sorrow into joy, and their prayers into thanksgiving, and spend their dayes alwayes rejoycing in the Lord.

Doct. 2. It is not enough to die to sinne, unlesse wee also live to righteousnesse: it is not enough to forsake our sinnes, but wee must spend our dayes in good workes: we are so charged to cease to doe evill, as withall we are charged to learne to doe well, Esay 1.16. we must bring forth fruits worthy amendment of life, as well as confesse our sinnes, Matth. 3.8. A man will cut downe his fig-tree for want of good fruit, though it beare no ill fruit, Luke 13.6. It will not please any husbandman that his land beare no thornes, not briers, not weeds, if it beare him not good graine. It is not [Page] enough for a servant, that he do his Master no hurt, but he must [...]ee to it, that he do his Masters worke.

For first, obedience and good fruits are required at our hands in the Law of God, besides the prohibition of sinne. Secondly, Christ dyed to this end, that we might live righteously, as well as die to sinne. Thirdly, because all the gifts of the Spirit, bestowed on us in our regeneration, are given to profit withall, not to lay them up in a napkin, 1 Cor. 12. Fourthly, because we shall be judged at the last day according to our works, Rom. 2.6.

Use. And therefore this shewes the dangerous folly of such carnall people, as think, if they come to Church, and live civilly, and doe nobody no wrong, they are out of all question in a right course.

And besides, it should awake carelesse and sluggish Christians, to look to their gifts, and remember what accounts they will give to God for their unprofitablenesse and unfruitfulnesse, 2 Pet. 1.8.

Doct. 3. It is from hence evident, that the only living, is to live righteously: He is worthy to be sayd to live, that lives to righteousnesse: a religious life is the best life: And these are the reasons,

First, because it is the most honorable life: For to live to righteousnesse, makes a man highly in the favour of God,A religious [...]s [...] is the best li [...]e, for 6. reasons. Psa. 11.7. Prov. 15.9. and it shewes that a man is borne of God, 1 Ioh. 2.29. and besides, it helps a man to the best, and most blessed memoriall, Prov. 10.7. and the fruits of righteousnesse are the best means of glorifying God, Phil. 1.11. And therefore Salomon sayd well, that the righteous is more excellent than his neighbour, Pro. 12.26. And David saith. They are the only excellent Ones, Ps. 16. whereas every wicked man is lothsome; and a sinfull life is a shamefull life, Prov. 1 [...].5. &c. 14.34.

Secondly, because it is the most profitable life, and the most gainfull: for blessings are upon the head of the righteous, Pro. 10.6. The wicked worketh a deceit [...]ull work: but to him that [...]oweth righteousnes shall be a sure reward; Pro. 11.18. And righteousnesse is both the best riches, and the most durable, Pro. 8.18, 19, 20. And it hath the promise of this life, as well as the life to come, 1 Tim. 6. Iob 8 6. And the profit of righteousnesse will help a man when he is to die; when the treasures of the wicked will profit nothing, Pro. 10.2. Yea, a good man lacketh not an inheritance for his childrens children: and the wealth of the sinner is many times layd up for the juit.

Thi rely, because it is the safest and quietest life: Hee that walketh uprightly, walketh surely, Prov. 10.19. and the fruit of righteousnesse is peace, Iam. 3.18. For Gods promise is, that no evill shall happen to the just; whereas the wicked shall be filled with mischiefe, Pro. 12.21. And Gods blessing makes them rich, and he mingles no sorrow with it, Pro. 10.21. and 15.6. And righteousnesse is reckoned as an impenetrable a [...]mour, 2 Cor. [...].7. And God doth marke every one that doth righteousnesse, and solaceth his heart, Esay 64.5. And the very doing of good, is sweetnesse to the [...]ou [...]e, Pro. 13.19. And whereas there is no peace to the wicked, the righteous is at peace with God, with Angels, with the creatures, and with all godly men.

Fourthly, because it is the most durable life: for the feare of the Lord prolongeth the dayes; but the yeeres of the wicked shall be shortned, Pro. 10. 27.30. The way of righteousnesse is life, and in the path-way thereof is no death, Pro. 12.28. As a whirl-winde, so is the wicked seene no more: but the righteous is an everlasting foundation, Prov. 10.25.

Fiftly, because it is a life that ends the best of all mens lives: for the wicked is driven away in his wickednesse: but the righteous hath hope in his death, and great hope too, having the promises of a better life, and so much glory, as the eye of mortall man never saw, nor eare of man heard, nor came into the heart of a naturall man, Pro. 14.32. 1 Tim. 6. 1 Cor. 2.9.

[Page]Sixtly, because righteousnesse is more proper to the soule. What is riches, or honour, or any outward thing to the soule of man? or what shall it profit a man to provide the whole world to be his estate, if hee provide not grace for his soule? Riches profit but the outward estates of a man: whereas righteousnesse profits the man himselfe. And therefore Adams losse was greater in losing his innocency, than in losing of Paradise. What can it profit a man to have all other things good about him, if he be not good himselfe?

Use. The Use should be, first, for triall. Men should throughly search themselves whether they be indeed righteous men; and the more carefully should they search, because the most righteous on earth have their many ignorances and frailties. There is no man but sinneth daily, and in many things. And besides, a man may attaine to some kinde of righteousnesse, and yet not enter into the Kingdome of heaven; as there is a generation that are pure in their owne eyes, and yet are not cleansed from their sins. And the Pharisees had a righteousnesse that had many praises; they gave almes, and fasted, and prayed long prayers, and did that which was warrantable, in respect of the Law outwardly; and yet if our righteousnesse exceed not the righteousnesse of the Scribes and Pharisees, we cannot enter into the Kingdome of heaven.

Quest. But how may a man know all his infirmities, notwithstanding he be truely righteous, and have such a righteousnesse as doth exceed the righteousnesse of the Scribes and Pharisees?

Ans. For answer hereunto I will cast the signes of a righteous man into two rankes. First, such as describe him in himselfe; secondly, such as describe him in the difference from Pharisaicall righteousnesse.

Signes that describe a righteous m [...]n in hims [...]l [...]e. The signes that describe him in himselfe, either appeare upon him in his infancy, or in his ripe age.

In the very infancy of the just man, even when God first changeth his heart, and cleanseth him, and raiseth him up to live righteously, there be divers things by which he may discerne the truth of his sanctification; as,

First, by the dissolving of the stoninesse of his heart. When God comes effectually to cleanse a man, he takes away the stony heart out of the body, and gives him a heart of flesh: he may feele his heart melt within him, especially when he stands before the Lord, when the Lord is fashioning of him for himselfe by his Ordinances, Ezek. 36.25, 26. He hath a new heart that hath not a stony heart.

Secondly, by the rising of the day-starre in his heart. The Father of lights, when he renueth the heart of a man, causeth a sudden and heavenly light, as it were a starre, to shine in the understanding; by vertue of which men see more into the mysteries of Religion in that first moment, than they did all the dayes of their life before. This is that new spirit the Prophet speaks of; He that sate in darknesse before, now sees a great light: he sees and wonders at divine things in Religion, whereas before he was a [...]ot, and understood nothing with any power or life; and by the comforts of this light he can heare as the learned, understands doctrine in a moment, which before was altogether harsh and dark unto him, 2 Pet. 1.19. Ezek. 36.28. Psal. 119.130. Mat. 4.16. Esay 50 4.

Thirdly, by his vehement desire to righteousnesse, or after righteousnesse, Mat. 5.5. Which he shewes many wayes; as, by the loathing of himselfe for his want of righteousnesse, and for all his wayes that were not good, Ezek. 36.35. and by his estimation of righteousnesse above riches and all worldly things, Psal. 3.8, 9. and by his affectionate enquiry after directions for righteousnesse; Men and brethren what shall we do to be saved? Act. 2.37. and [Page] by his longing after the Word of truth, by which he may learne righteousnes.

Fourthly, by his estimation of righteousnesse in others: he honours them that feare the Lord, as the only Noble Ones: all his delight is in them, and he loves them, and longs after them for righteousnesse sake.

Fiftly, by the covenant he makes in his heart about righteousnesse: he not only consents to obey, Esay 1.19. but hires himselfe as a servant to righteousnesse; resolving to live to righteousnesse, and spend not an houre in a day, but a life in the service of righteousnesse, Rom. 6.13, 18.

And as the righteous man growes more strong, and better acquainted with God and his Ordinances, and the workes of righteousnesse, other signes break-out upon him, which doe infallibly prove the happinesse of his condition; such as are,

First,Sixe other signes of righteousnesse, as it groweth. vexation in his soule at the wickednesse and unrighteousnesse of others, 2 Pet. 2.8.

Secondly, rejoycing with joy unspeakable and glorious, when he feeles the comforts of Gods presence, and begins to see some evidence of Gods love to him in Christ, 1 Pet. 1.9.

Thirdly, the personall and passionate love of the Lord Jesus Christ, the fountaine of righteousnesse, though he never saw him in the flesh, esteeming him above all persons and things, 1 Pet. 1.9. Phil. 3.8, 9. longing after his comming, with great [...]rivings of affections, 2 Cor. 5. 2 Tim. 4.8, &c.

Fourthly, flourishing like a Palm-tree, when he is planted in the house of the Lord, and enjoyes powerfull meanes in the house of his God, growing like the Willowes by the water-courses, Psal. 92.12, 13. and 1.3.

Fiftly, resolution to suffer any thing for righteousnesse sake, Mat. 5.12. so as he will forsake father or mother, house or lands, yea life it selfe, rather than forsake the truth, and the good way of God, Mat. 16.23. Mark 10.29.

Sixtly, he lives by faith: The just lives by faith. In all estates of life hee cas [...]eth his cares and himselfe upon God, trusting on the merits of Jesus Christ; and is in nothing carefull, but patien [...]ly waits upon God, Gal. 2.2. Heb. 10.38. Gal. 3.11.

And thus he is described in himselfe.

Now his righteousnesse is distinguished from the righteousnesse of the Scribes and Pharisees, by divers signes and markes; as,

First,How the righteousnesse of a godly m [...]n disfers from that of the Scribes and Pharisees. in the ends of it. His righteousnesse is not intended for the praises of men: for his praise is of God, Rom. 2.26. He doth not his work, to be seen of men, Mat. 6.1, &c. He had rather be righteous, than seem so.

Secondly, in the parts of it. The Pharisees righteousnesse is outward: his is inward also. The very thoughts of the righteous are right, Pro. 12.5. Hee strives to get a cleane heart, as well as cleane hands; and is as well grieved for evill thoughts, and lusts, and desires within, as for evill words or works: whereas the Pharisee is but like a painted sepulchre, all full of rottennes and filth within: his soule desires evill, when he dares not practise it in his life, Pro. 21.10. Againe, the Pharisee makes conscience of great commandements, but not of the least. Hee refraines whoredome, murder, perjurie, swearing by God, sacriledge, &c. but makes no conscience of filthy speaking, anger, swearing by that which is not God, or by lesser oathes, deceit, covetousnesse, or the like: whereas a righteous man indeed makes conscience even of the least comm [...]ndements, Mat 5.19.20. Again, a Pharisee may be good abroad, but is not usually so at home: but he that is truly righteous, is so at home, as well as abroad: hee becomes a good husband, master, father, friend, &c. as well as a [...]od man. Finally, the righteous man hath respect to all Gods Comman [...]ements; whereas the Pharisee, in some one or other of the commandements, lives in the breach of it wilfully, and without [Page] out desire of r [...]formation; some in covetousnesse and extortion; some in lust and filthinesse.

Thirdly, in the degrees or measure of righteousnesse. The Pharisee is carefull of some few workes, of which he seekes glory: but the righteousnesse of the just man, is as the waves of the sea: he is industrious to increase in all well-doing, and to bee filled with the fruits of righteousnesse every day, Esay 48.18.

Fourthly, in the continuance of righteousnesse. The just man doth righteousnesse at all times, Psal. 106.2. Luke 1.75. his desire is for ever to bee imployed in good workes: whereas the Pharis [...]s righteousnesse is but by fits, and as the morning deaw; and if trouble come for righteousnesse, he fals away, and forsakes his righteousnesse, &c.

And thus of the Use for triall.

Use 2. Secondly, the excellent living of such as live righteously, may greatly reprove such as cannot be stirred with these things to a conscionable care of forsaking their sinnes, and of living righteously.

Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men, are not perswaded to convert, and embrace that kinde of life?

Answ. The cause is divers in divers men: as,

Why so many do not imbrace a righteous life. First, in some it is long of certaine corruptions, that discover themselves about the hearing of the doctrine of righteousnesse. For either mens hearts are like a beaten path in the high-way, that the sound of doctrine cannot enter into their understanding, Mat. 13. Or else they understand not with application to themselves, but thinke only how the doctrine may fit others, Luke 13.1, 2. Or else they meet with some hard condition that they are not willing to observe, as the rich young Pharisee did; or some other harsh doctrine, as they account it, which doth so vex and offend them, that they fall cleane off from the respect of Christ and holinesse; as, Iob. 6.59.66. Or else they have some vile opinions, that let them in the time of hearing; as to thinke, that one is not bound to doe as the rules of Scripture doe require; or that, if one be not a grosse offender, God will not impute lesse faults; contrary to our Saviours doctrine, Mat. 5.18, 19, 20. Or else their hearts break, that is, they let the doctrine runne out, and never thinke of it when they are gotten out of the Church, Heb. 2.1. Or else they have resisted the light of the truth so long, that God hath now delivered them over to a spirit of slumber, lest they should convert, and he should heal them, Mat. 13.15, 16. Isa. 6.10.

Secondly, in some the world is the cause of it. For either they are entangled with the examples of the multitude, especially of the wise Ones and great Ones of the world, 1 Cor. 1.26, 27, 28. Or else they are affrighted with the evill reports with which the good way of God is disgraced in the world, Act. 28.22. Or else they are insnared with respect of their carnall friends; they are loth to displease father, or mother, or sisters, or brothers, or any they have great hopes from, or dependance upon, Mat. 10.35, 37. 1 Pet. 4.2. Or else they have so much businesse to doe, and so many cares about their worldly affaires, they cannot be at leisure [...]o long as to thi [...]ke, they cannot bring their lives into order, Mat. 13.22. Luke 17. Or else they live at hearts-ease, and prosper in their estate, and so desire not to alter their course of life: and so their prosperity destroyes them, Pr [...]. 1.32.

Thirdly, in some men the cause is, the lust after some particular wickednesse of life, in which they live either secretly, or openly, which sinne is the very Idol of their hearts, and hinders a good resolution.

Fourthly, in some the cause is conceitednesse; they are pure in their owne cic [...], and yet are not cleansed: they rest in the outward profession of religion, [Page] and the feare of godlinesse, and regard not the sound power of it in their lives.

Lastly, in all unregenerate men there are three causes, why they are not perswaded to a religious life: First, the one is the forgetfulnes of their death: therefore their filthinesse is still in their skirts, because they remember not their latter end, Lam. 1.9. Secondly, the other is, that they are dead in sin: What should hinder the conversion of multitudes at once, but that we preach to congregations of dead men? Thirdly, the divell workes effectually in all the children of disobedience, striving to hide the Gospel from them, and the glory of a righteous life, that so they might perish, 1 Cor. 4.4. And thus of the second Use.

Use 3. Thirdly, such as consent to obey, and feele themselves raised from death to life, and are now desirous to spend their daies in a religious and righteous course of life, must observe all such rules as may further them and establish them in an orderly and fruitfull conversation. Hee that would live in righteousnesse, must thinke on these directions following, as the very gates of righteousnesse.

First, he must give over all needlesse conversation with vaine persons,Helpes unto righteousnesse. and profane men: hee must shunne their company, as he would such as have the plague running upon them: hee must not come neere them, as is urged, Pro. 14.15. For what fellowship can bee between righteousnesse and unrighteousnesse? 2 Cor. 6.14. Depart from me, ye evill doers, saith David: for I will keep the commandements of my God, Psal. 119.115.

Secondly, he must redeeme time: he must buy time from his worldly occasions, and settle such an order in his worldly estate, or outward estate, that he may provide to serve the Lord without distraction, abstayning from all things that may intangle him, or interrupt him, Eph. 5.16. 1 Cor. 7.29, 35. and 9.28. 2 Tim. 2.4. He must provide to him time for Gods service, and for commerce and fellowship with the godly, and for works of mercy.

Thirdly, he must be wise for himselfe: that is, he must in all the meanes hee useth for or in religion, especially apply what hee can for his owne use; and study himselfe, and to understand his owne way, and provide whatsoever he doe, for his justification, and sanctification, and finall salvation, Pr [...]. 9. 12. and 14.8. And to this end he must meddle with his owne businesse, and take heed of being a busie-body in other mens matters, so much as in his thoughts, 1 Thes. 4.11, 12. And he must also avoid vaine janglings, and doubtfull disputations in religion, and quarrels that tend not to his edification, but to shew wit or science, Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23. And he must keep his eye straight upon the mark, to proceed directly and distinctly in building himselfe up in knowledge and grace, not losing his time, or going about; but keeping a straight path to supply what he wants, and grow in what he hath, Pro 4.25. Ier. 31.32. Hee must take heed of uncertaine running, but bee sure to take accounts of himselfe for all his courses, to see that hee goe very straight towards the mark: and finally, hee must not respect company, to goe the pase of other men, but run as if hee alone were to obtaine, striving to excell, 1 Cor. 9.24. and 14▪12.

Fourthly he must esteeme the Word above all treasures, Psal. 119.72. Mat. 1 [...]. and take hold of the instruction thereof, as that must bee the very life of his life, Pro. 4.1 [...]. (For by the Word doth God sanctifie us, and make us righteous, Ioh. 17.) And he must order his whole course of life so, as that he may see the meanes of all his actions from the Word: he must live by the rules of Scripture, that will live righteously, Gal. 6.16. Now that he may doe thus, he must looke to divers things: First, that he place no confidence in the flesh, neither trusting upon his owne wit, nor carnall reason, nor gifts, [Page] nor yet yeelding himselfe to be a servant to any mans humour,Phil. 3.3. 1 [...]or. 7.23. or opinions, or example, or commandement. Secondly, he must provide to live so, as he suffer not a famine of the powerfull preaching of the Word: hee must labour for the meat that perisheth not, Ioh. 6.27. and so exercise himselfe in the Word morning and evening, that the Word may dwell plenteously in him, Psal. 1.2. Col. 3.16. Thirdly, he must take heed of adding any more sinnes, or duties, than are discovered in the Word, and of detracting from any thing that is forbidden, or required there, Psal. 30.6. detesting conceitednesse and singularity, having his conversation in all meeknesse of wisedome, Iam. 3.13.

Fiftly, he must daily lift up his heart to God, to seeke a way of him, whose glory it is to teach to profit, and who giveth his Spirit to lead men in the paths of righteousnesse, Psal. 23. Esay 48.17.

Sixtly, he must remember the Sabbath day, to sanctifie it: For this will be both the meanes and the signes of his sanctification and true righteousnesse: It is the market day for the soule, Esay 58.13, 14. Exod. 31.13, &c.

Seventhly, he must haste to the comming of Christ, hee must dispatch his worke as fast as he can: and to this end he must cast about to finde out waies of well-doing, and when he hath any projects or opportunities of well-doing, he must not delay, but with heart and readinesse finish his worke. This is to seeke righteousnesse, and to haste to it, Esay 16.5. Amos 5.14. Thus he must observe to doe, as the phrase was, Deut. 5.22.

Eighthly, it will be a great helpe unto him if he get into the way of good men, and walke with the wise, sorting himselfe with discreet and sincere Christians, Pro. 2.20.

Ninthly, he must keep his heart with all diligence: for thereout commeth life: He must carefully resist the beginnings of sinne within, and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations, and withall take heed of secret hypocrisie, in suffering his heart to be absent when God is to be served, Pro. 4.23. For thereby hee may lose what he worketh, if his spirit be not without that guile.

Tenthly, all that know the happinesse of a righteous life, should strive to amend those defects which are found even in the better sort of people, that so their life at length may answer to the end of Christs death: and therefore wee should examine our selves throughly.

Defects of a righteous life of two sorts. The defects and faylings found in the lives of righteous men, may be referred to two heads. First, for either they faile in the parts of righteousnesse. Secondly, or in the manner of well-doing.

First in t [...]e parts of it. In the parts of righteousnesse there are great failings, whether we respect the first or second table. I will briefely touch the principall defects, which are observed and complained of in Christians in both tables.

And [...] in respect of the f [...]rst table: In the first table, men faile either in the knowledge of God, or in the affections to God, or in the service to God.

First, for knowledge: how little do many men know of Gods praises and glory, that might be knowne? and how farre are many from a right con [...]eit of God, when they come to thinke of him, or to worship him?

Secondly, in the most there is a great want in the exercise both of the fear of God, and trust in God: men have not such awfull thoughts of God as they should have, nor doe they tremble so as they should at his judgements that are in the world, Psal. 4.4. Heb. 2. ult. Dan. 6.26. And for the trust in God: men are specially faulty, that they doe not commit their waies daily to God for assistance and successe in all estates,Psal. 27.3, 5. Pro. 2 [...] 3. Psal. 55.22. resting upon him alone, as they ought to doe.

Thirdly, joying and delighting our selves in God is hardly found in any: and yet no wife should take such continuall delight in her husband, to [Page] solace her selfe with him, as a Christian ought to doe with God, Psal. 37.4. and 68.3, 4. Phil. 4.4.

Fourthly, in the service of God there are divers defects; as,

1. Some neglect the private reading of the Scriptures, who ought to exercise themselves therein day and night, Psal. 1.2.

2. In prayer: some have not the gift of prayer, nor seeke it: and prayer for others is extremely neglected, contrary to Gods expresse commandement, that enjoynes us to pray one for another, in many Scriptures.

3. Praising of God in our discourses, as becommeth his great glory in his workes, where is this found, and yet required at our hands, and at the hands of all people, and that which we should doe with a whole heart, and while we live? Psal. 96.6, 7, 8. and 63.4. and 9.1. and 67.2.

4. Where is that walking with God required in Scripture? Who doth alwayes set the Lord before him?Psal. 16.8. Where are those soliloquies betweene the soule and God? Are not many content to goe weekely and monthly without speaking to God?

And thus of the defects concerning the first table.

In the second table divers things may be noted,Or else in respect of the second table. as were defective in the parts of righteousnesse; as,

First, there is a generall defect of mercy: men doe exceedingly faile in that liberality to the distressed and poore servants. The bowels of mercy are every-where shut up, either altogether, or in the neglect of many degrees and duties of mercy.

Secondly, in many Christians there is a fearfull want of meekenesse, they being guilty of daily sins, of passions, and worldly vexations, and that many times with a kind of wilfulnesse, against knowledge and conscience.

Thirdly, the car [...] of life and worldlinesse doe strive, and blemish the conversation of many, and discover a strange defect of that contempt of the world should be in them.

Fourthly, domesticall disorders doe even cry to heaven against many husbands for want of love, and of most wives for want of obedience, and of servants for want of diligence and faithfulnesse in their places.

And thus men faile in the parts of righteousnesse.

In the manner of well-doing many things are wanting,2. Defects in the manner of doing righteously: and so, first, both in the generall well-doing of good duties: secondly, and in speciall affection to God; thirdly, and in the manner of Gods service.

In generall,

First, zeale of good workes is exceeding defective in the most, Tit. 3.14. Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse: men doe not lift up their hearts in Gods waies:1. In generall, 5. waies. Gods commandements are usually grievous and tedious.

Secondly, there ought to be a holy feare in the practice of their good duties, 1 Pet. 3.2. which is u [...]ually wanting: men doe so much trust upon themselves, and doe duties with such boldnesse and neglect of their wayes, whereas they should feare alwayes, Pro. 28.14. Oh that meeknesse of wisedome (required Iames 3.9.) where is it to be found?

Thirdly, men are not circumspect to make conscience even of the least duties as they ought, and to observe to doe them, even to watch for the opportunity of well-doing, and to looke to the meanes of the performance of every duty, and to abstaine from the very appearance of evill, and to be discreet in looking to the circumstances of time, place, persons, &c. Eph. 5.15. Deut. 5.32.

Fourthly, there is great want of moderation in Christians: for either they are just over-much, in conceiving too highly of themselves for what they doe, [Page] or else they are wicked over-much in thinking too vilely of their workes, Eccles. 7.

Fiftly, men are strangely negligent in the growth of grace and knowledge: men stand still and doe not prosper, and strive to increase in every good gift, as they ought, 2 Pet. 3.18. Many graces are not strengthened, and many workes are not finished.

Secondly, in mens affections to God how are men defective? Where is he that loves the Lord with all his heart, and all his might, and all his soule? Deut. 30.6. and 6.3.

Thirdly, in Gods worship, these things are in many wanting.

Many defects in Gods worship.1. Reverence, and that holy feare which should be shewed when we appeare before the Lord, Heb. 12.28.

2. Men usually forget to doe all worship in the Name of Christ, Colos. 3.17.

3. The care of praising of God, that is, of looking to Gods acceptation in all service, is much forgotten, Heb. 12.28.

4. The desire of unity and consent in judgement among our selves when we worship God, is miserably neglected and rejected by divers wilfull Christians, Zeph. 3.9. Phil. 2.2, 3.

5. Men miserably neglect thankfulnesse to God for the good they receive daily from his mercies, Col. 3.17.

6. Many faile publikely and shamefully in want of care to come time enough to Gods service, Zech. 8.21. Esay 60.8.

In these things Christians should be admonished to mind their wayes and their workes, and to strive to walke as becommeth the Gospel, and the death of Christ, that they may hold fast the light of the truth, and shew out better the glory of a Christian life.

And thus of living to righteousnesse.

Now followes the third forme of speech.

By whose stripes we are healed.]

The healing of our sicknesses is reckoned as another fruit of the Passion of Christ; or else it is the same with the former, exprest in other words. These words then are borrowed from the Prophet Esay, ch. 53.5. who doth chiefely understand the spirituall healing of our soules, of our sins, as the coherence shewes in the Prophet: but yet the Evangelist saith, Mat. 8.17. and understands of the healing of our bodies also. And therefore I consider of the death of Christ both in respect of soule and body.

And first, as this healing is referred to the soule divers Doctrines may be observed.

Doct. 1. The soules of all men are diseased by nature; even the very soules of the Elect are so, till they be healed by Christ. The soule is diseased divers wayes, especially by sorrowes and sins: it is the disease by sin is here meant.

Quest. It would be inquired how the soule comes to be sick of these diseases, and why sin is called sicknesse in the soule?

Ans. This spirituall sicknesse comes into the soule by propagation. Adam hath infected all his posterity;How the [...] com [...]. 5 to be diseased. and every man hath increased the diseases of his nature by his owne wilfull transgressions. Now sin is called sicknesse, because it doth worke that upon the soule which sicknesse doth upon the body: for sin hath weakned the strength of the soule in all the faculties of it, which all men may discerne and observe in themselves by nature. Besides, it causeth spottednesse and deformity in the soule, as sicknesse doth in the body: and therefore sin was likened to the leprosie in the Law. Further, it often causeth pain and torment in the soule, as wounds and diseases do in the body: for there is no peace to the wicked, especially when God fighteth [Page] against them with his terrours. Besides, it will cause the death of the soule, as sicknesse will of the body, if it be not helped: and so men are said to be dead in sins.

Use. The Use may be to shew the fearfull negligence of worlds of people, that are exceeding carefull to help their bodies to health, but never think of the poore soule that lieth lamentably full of diseases. And withall it shewes, that all wicked men are men of ill natures, because their dispositions are all diseased, though there be degrees of ill nature, or of this evill in men; natures, as there is difference of sicknesses in mens bodies. And godly men should be compassionate when they see the grievous diseases in the natures and lives of other men, remembering that they also were by nature subject to the same diseases as well as they.

Doct. 2. The diseases in the soules of men by nature are very grievous; which is here also implied, in that God was faine to send his owne Son to help and heale us. Now that the diseases of mens soules are so grievous, may appeare many wayes; First, because such a multitude of men are infected,The diseases of the soule are grievous many wayes. not some one person in the whole world: in the body of mankind, not on some part, but from the crowne of the head to the soale of the foot, all full of sores and diseases. There is no man that sinneth not, and so no man that is not sick: and that is the reason why men feare the pestilence, because it makes so many sicke. Secondly, because the soule of man by nature is sicke of a multitude of diseases at once; for even sin is a sicknesse: and so our sicknesses are innumerable, because our sins are so. And hence it is that in Scripture so many metaphors are used to expresse the sicknesse of the soule, as, leprosie, wounds, plagues, poyson, gall, &c. Thirdly, because the disease lieth in the soule it selfe. Of diseases those are most mortall that get into the spirits, and doe most enfeeble man: how much more when it is in the soule? Fourthly, because, in respect of our selves, our sins or our diseases are incurable: we can give our selves no remedy that can help us, Ier. 30. Fiftly, because in the Colledge of spirituall Physicians there is scarce one of a thousand that can help the poore soule out of these diseases, Iob 33. Sixtly, because there be but certaine seasons onely in which men can be healed, as it was with the lame man at the poole of Bethesda; and if men misse these seasons, they are in danger to dye of these sicknesses. There be seasons of grace, and dayes of salvation; and men must not harden their hearts, while it is called To day.

Use. The Use should be to awaken wicked men to a serious consideration of their danger, and at length to thinke of helpe for their soules, being thus diseased; as they would doe for their bodies, if they were desperately sicke.

Ob. We feele no such diseases in our soules.

Sol. First, wicked men have a kinde of spirituall lethargie upon them,Why many feel not the diseases of their soules. and so are in grievous danger: but by reason of their spirituall sleepinesse they feele it not. Secondly, though they feele not their diseases now, they shall doe hereafter: and then thinke what a paine it will be unto them when God awakens them whether they will or no. It may be it will be in this life, as it was with Cain and Iudas: and then a wounded spirit will ake so, who can beare it? Thirdly, the matter is not altogether so easie with wicked men as they pretend▪ f [...]r they doe feele so much as may shew they are very sicke. Sometimes they feele their consciences galling and paining them at the very heart for the time: and what are the passions and perturbations of their soules but as so many fits of [...]a Feaver? And that they are grievously sicke may appeare by the want of their spirituall senses: they can hardly see or heare any thing. Besides, they may know they are sicke by the potions of [Page] afflictions which God gives them, who doth nothing in vaine.

Doct. 3. That in Christ the diseases of our soules may be healed, Esay 53.5. Mal. 4.2. Luke 4.18. He is a sure Physician for our soules. God hath undertaken it that he will cure and heale us: he challengeth it as a glory to himselfe, which he executes by Christ, Iob 5.17, 18. Deut. 32.39. Now in as much as our diseases may be healed by Christ, and that he is our Physician appointed by God, we may gather many arguments of great comfort, even from hence, that he is the Physician.

First, because he can heale all diseases,Wherein Christs healing excels for our com [...]ort. and hath done it: and therefore it is here set downe indefinitely, to import, that by his stripes we may be healed of any sicknesse: no sin but Christ can cure us of it, Psal. 103.3. Mat. 4. 23. Psal 30.33.

Secondly, because hee doth it freely; hee takes nothing for his cure, Hos. 14.4.

Thirdly, because he hath offered, and doth dayly offer to cure us, Ier. 3.22.

Fourthly, because he doth all his cures with wonderfull compassion and love, as is noted in the Gospell, when he healed their sicke bodies: much more hath he compassion of a sicke soule.

Fiftly, because he is alwayes about his Patients: The Lord is neere to them that are afflicted in spirit, Psal. 34.

Sixtly, because he heales all that aske him to cure them, Psal. 30.2.

But then withall we must observe such rules as are appointed us in Scripture: for if we would have God by Christ to heale us,

Ezek. 36. H [...]s. 14.2.3. Esay 19.2 [...]. Jer. 17.14. What we must do [...] to be healed of Christ. Psal. 147.3. Esay 57.15, 18. First, we must pray for our healing. He will be sought unto for this. We must be importunate, like the woman of Canaan.

Secondly, we must feele our sicknesse, and acknowledge with sorrow of heart that we are very sick, and need his help: for the whole need not the Physician, but they that are sicke, Mat. 9.13. and he heales none but such as are broken in heart.

Thirdly, we must bring faith to be healed. This was required in such as Christ healed in their bodies, and therefore much more in those that would be healed in their soules. If we trust in the Lord we shall be healed, as some reade it. Pro. 28.25. There is no sin but by prayer and faith in Christ may be subdued, Ier. 17.14.

Fourthly, we must take heed that we neglect not the time of healing: there is a time to heale, Eccles. 3.3. We must into the water as soone as the Angell comes downe to trouble it, as the lame men did at the poole of Bethesda; we must be very carefull to make use of the opportunities of Gods grace, when he calls us to repentance, and offers mercy, and affords helpe and meanes.

Fiftly, we must turne to God with all our hearts without dissembling, desiring in all things to please God: though we have still many infirmities, yet our hearts must be converted to God, that he may heale us. If we become not new creatures, the mending of particular faults is to little purpose, Esay 6.10. as we see in Herod.

Sixtly, we must make conscience of it to receive the medicines of the Word of God: for now we are healed by meanes, not by miracle: Peace and healing are the fruit of his lips, Esay 57.18, 19. We must obey them that have the oversight of it, and suffer their words of exhortation patien [...] ly, Prov. 12.18. He sent his Word and healed them, Psal. 107.20. There is no disease in the soule, but remedies may be found in the Word. Gods words are life to those that finde them, and health to all their flesh: that is good for all diseases, Prov. 4.22. And to this end we must take heed of tampering with our owne medicines, or contesting with our Physicians: [Page] we must not be wise in our owne eyes: no man is Physician good enough to heale himselfe, Pro. 3.7, 8. And we must take heed of superstitious medicines: In vaine shall the daughter of Egypt use many medicines, for she shall not be cured, Ier. 46.11. Indulgences, pilgrimages, penances, w [...]ipping of the body, or the like, are vaine medicines, and, being not appointed by Christ, they wil never profit to heale the soule of sin. And further, such as would be soundly healed, must take heed of secret flattering teachers, that do all their cures with preaching mercy, and cry Peace, Peace, and never teach men sound courses to be rid of their sins: those are they that heale the hurt of the daughter of Gods people sleightly, Ier. 8.11.

Seventhly, looke to the beginning of sin: when we first feele lamenesse in the wayes of righteousnesse we must speedily seeke help, lest we be turned cleane out of the way. Sins of infirmitie nourished or neglected may prove grievous diseases at length, Heb. 12.13.

Eighthly, men that have some good evidence that they are healed by Christ, that their comfort may be established, they shall doe to shew themselves to the Priest, that he may trie and testifie that they are whole from their leprosie, Levit. 14.

Ninthly, if Christ heale us, we must be sure to remember to make him our praise; we must acknowledge his great mercy in healing our natures, Ier. 17. 14. He stands upon the credit of the cure. Christians faile exceedingly, that they are not more thankfull for deliverance from faults and temptations: they doe lesse for the cure of their soules than they doe for the cure of their bodies: we must blesse the Lord, and call upon our soules to doe it, as David did, Psal. 103.1, 3. and 14.13. and the rather should we with all thankfulnesse praise God for such cures: First, because no outward medicines can doe any good; God cures onely by his Word. Secondly, because God only can cure us, Ier. 33.6. Deut. 32.39. Thirdly, because God accounts it the greatest honour we can doe him to offer him praise, Psal. 50.14. Fourthly, because God never doth those cures upon the soule of a man but he loves him wonderfully ever after, and forgives him all his sins, Hos. 14. Psal. 103.2, 3, 4. Ier. 33.68.

Tenthly, we must be patient, and indure the medicines, whether they be hard sayings or afflictions. David prayes to God to wash him, and to purge him with hysope, and not spare, Psal. 51.

Eleventhly, it is a great help to get our soules healed, to shew mercy to the bodies of other men: God will not heale our soules if we oppresse other mens bodies, as we see in the case of oppressors in our times, Esay 58.6, 7, 8.

Thirdly, since in Christ men may be healed, it gives us occasion to bewaile the fearefull carelesnesse of the most men, that will not seeke cure, yea in places where the meanes is offered to cure them. All sorts of people are like Babylon for this confusion, she would not be cured, Ier. 51. Men refuse cure, and all comfort and advice: yea when they are warned of their diseases they breake out into more wilfulnesse and offending, as God said of Ephraim, When I would have healed Ephraim, then the iniquity of Ephraim was discovered, Hos. 7.1.

Doct. 4. The fourth Doctrine is, that we are cured by Christs stripes. His sufferings heale our sorrowes: His wounds make us whole: His sickenesse offers us health: and his stripes heale us; partly by satisfying for our sins, and so removing the cause of our diseases both spirituall and corporall; and partly by an unspeakeable vertue of his Passion, which being applied to our soules, makes our sins dye. And this point may serve for Use many wayes:

Uses. First, for information: and so it may shew us the wonder of Gods working, that can doe great things by meanes, in respect of us, altogether [Page] unlikely. We hold it a thing almost beyond beliefe, that the applying of medicines to the sword that wounded a man, shall make the wounds heale in a man. But this here is a mystery, that onely the Christian Religion can tell of, of which there never was president in nature: that the wounding of one man should heale another, or that the stripes of the Captaine should cure all his diseased souldiers: and yet thus it is, even thus is the Lord pleased to glorifie the power of his working. Secondly, we may hence be informed of the precious use of every part of Christs sufferings; not his dying only doth us good, but every thing he did endure. His stripes cure our wounds, his shame wrought our honour, his temptations drave the Divels from us; not any thing was done to him by his adversaries, but God made it worke for our good. Shall we then dare to take offence at the crosse of Christ? Have we not reason to glory in it above all things? Thirdly, doe we not here see how hatefull sin is in Gods sight,Gal. 6.14. and how foule our diseases are, when nothing can cure us but Christs blood, and that must be fetched out of him with the best stripes which the hands of the wicked inflicted upon him. Oh the hardnesse of our hearts, that can see Christ thus used for our sins, and yet are not perswaded that sin is hatefull to God! Oh how should we be sorry for our Saviour, and mourne to thinke of it, as we would for our only sons! Would it not grieve us at the heart if we should see the young Prince, the Kings son, basely whipped by our adversaries, onely for our affaires? Oh what hearts have we, that (as bad as they are) would be melted to see this done to a Kings son, and yet are not troubled to know it was done to Gods son? Fourthly, we may see what wicked malice will doe if it be not restrained: to disgrace our Saviour, to get a sentence against him, to bind him hand and foot, yea to kill him will not serve their turnes, unlesse they may most basely scourge him before he dies. That malicious men now doe not alwayes so, is not because their malice doth nor tend to it, but because either God or man restraines them. It is a most divellish humour, and therefore to be avoyded and detested of all those that love the Lord Jesus.

Use 2. Secondly, how many wayes should this instruct us, what care the Lord Jesus requires of us? what should not this make us willing to doe? Oh how should we love him with all our hearts, above all the world, that could endure to be thus abased, even unto stripes, for our sakes, when he could have prevented it, if he had pleased? what a shame shou [...]d it [...]e to us to be impatient, or to thinke much of our crosses, who though we had suffered many things, yet not so grievous as those things befell our Saviour? Yea further, it should encourage us to [...]uffer any thing for Christ, and the rather, because we have not resisted to stripes, or bloud, nor cannot now suffer the thousandth part for him of that he hath suffered for us.

Thus of the healing of our sou [...]es.

These words also may be expounded of the healing of our bodies, as we shewed before, and so the like doctrines may be observed; as,

Doct. 1. That the bodies of all men by nature need healing. For sin hath brought upon man the sentence of deform [...], and infirmities, and diseases; and we see God doth inflict diseases upon many, and that of divers sorts; and many men that for the present [...]r [...] free from the paines of diseases, yet have their enemies in their bodies in divers parts of them, laid as it were in garison, which may and will breake out upon them at a time they know not: or if they were not there, the Lord from without can send diseases upon them. The world is every where full of occasions of sicknesse: or if there were not outward meanes to worke them, yet God can strike men from heaven.

Use. The Use should be to warne such as are in health to walke humbly: [Page] For they know not how soone sicknesse may seaze upon them. Secondly, such as have their friends taken away by sicknesse or are yet afflicted, should submit to Gods will; for this is the case of all men, even the greatest, yea and Gods elect are liable to such a condition by nature.

Doct. 2. The diseases of the body are grievous, and therefore Christ takes notice of that kind of distresse to provide for the healing of our bodies. We see by experience, that of many sorts of crosses, it is most grievous to be are the paines that arise from the wounds or sicknes of the body: and it is the more grievous, partly because no men are priviledged from diseases, but either have them, or are in danger of them, as was said before; and partly because God hath armed such a multitude of sorts of diseases, to which the body of man is liable.

Use. Therefore the use should bee, to take warning from these paines of the body, to prevent eternall paines in hell, by reconciling our selves to that God that can so fearefully afflict both bodie and soule; and as wee feele the outward man to decay, the more to labour for the health of the inward man, especially by those harbingers of death to provide for the time when our change shall come.

Doct. 3. Christ is a Physician for the bodie of man as well as for the soule; in Christ our bodies may bee healed. Christ provided healing for mans bodie as well as for his soule, and mens bodies he heales either in this life, or in the generall resurrection. First, in this life some he hath healed by miracle, as he did multitudes in the daies of his flesh, while hee was here in this world; which he did in execution of his office, as having charge of mens bodies: and some he healed by meanes, giving his blessing unto the medicines provided in nature, and applied by the skilfull to the diseased; yea he undertakes the healing of all Gods Elect in their bodies, as this place imports, which hee doth promise and will performe, if it bee good for them. Many times to heale the bodie, would hurt the soule, or keepe the Leaper from heaven, and then Christ will not heale them; else he undertakes, and is bound to heale the bodie as well as the soule. But the especiall healing is at the resurrection, when all the bodies of the Saints shall be healed perfectly of all diseases, and freed from the very disposition, yea the very possibility to have any diseases.

Use 1. The use should be for great comfort to the godly: when they are distressed, they may and ought to looke up to Christ, and say, If it be good for me, my Saviour will heale me; and the rather, because Christ is such a compassionate Physician, and hath had the feeling of our infirmities and paines that way: and besides, he is such a Physician, as can do two things that never Physician could doe: For first, he can take away the first cames of diseases, which is sinne, which no physick: can doe, Mat. 9. Secondly, he can cure our bodies when they are starke dead, which never any Physician could doe; they may helpe some living bodies, but they could never helpe one dead body. Yea such as finde not cure for the paines of the bodie, should be of good comfort, because they should have had cure of it, if it had beene good for them; and they must consider it is the Lord that doth it, Psal. 39. and that all shall worke together for the best, Rom. 8. and that nothing can separate them from the love of Christ; and that they are delivered from eternall paine; and that Gods deare children have suffered as great torments or weaknesses.

Use 2. Secondly, all men should be taught to seeke to Christ for cure, since it is his office to heale: and so this end men are bound to looke to divers rules, if they would have Christ to heale them.

First, they must seeke to him for cure, they must pray him to heale them; [Page] we doe not read that ever Christ healed any sicke person,Rules for such as desire Christ to heale or help their bodily griefes. unlesse he were brought to him, or he intreated to heale him: wee must pray for our bodies, as well as our soules: thus did David, Psal. 6. and 31. and Hezekiah, &c.

Secondly, wee must use the lawfull meanes wee can get for our healing. Our Saviour shews that when he said, the whole needed not the Physician, but the sicke; the sicke then doe need, and must with conscience and care use all lawfull and outward helps that they can attaine to, that are fit for them, Mat. 9.

Thirdly, they must take heed of trusting upon the Physician, or physick given them: that was Asa his great sinne: For if we bee cured, it is not physick, but Christ that healeth us.

Fourthly, we must bring faith to bee healed for our bodies also: this our Saviour often asketh after, when he is about to cure mens bodies, as the Evangelists shew.

Fiftly, wee must bee carefull to seeke the removing of the cause of our diseases, which is sinne; especially if wee finde that God hath a quarrell with us▪ for any speciall fault we are falne into: thus David got the punishment of his sinne remitted, by judging himselfe for his sinne, Psal. 32.4.5.

Sixtly, we must submit our selves to Gods will, and in the case of our bodies, must refigne our selves into his hands, to let him doe with us what it shall please him, since hee knowes what is best for us: and if Christ will not heale us now, yet to comfort our selves, as Iob did in the hope of that time, when our Redeemer will be seene of us in the body, when it shall be utterly and for ever freed from all paines and infirmities whatsoever, Iob 19.

Doct. 4. It is further to be noted, that we are not only healed by Christ, but it is by his stripes: The wounds made in his bodie, doe heale our bodies. Which should make us so much the more to love the Lord Jesus, and the more patiently to beare it, if we be not presently healed, became hee did beare more grievous paines even in the bodie; and because if it were good for us, he would heaie us, in that he paied so deare for our healing.

Verse 25.

For you were as sheepe going astray, but are now returned unto the Shepheard and Bishop of your soules.

HItherto of the effects of Christs sufferings in respect of us: in respect of himselfe, the effect was his exaltation to become the Shepheard and Bishop of our soules, even the soules of all the Elect: which is so implied in the words of this verse, as withall in a passage is expressed both our misery without Christ, and our happinesse under his government.

The words of this verse in themselves containe three things. First, our misery by nature: in our selves wee are as sheep deceived, or going astray. Secondly, the meanes of our recovery ou [...] of that estate, and that is the causing of us to returne. Thirdly, our happinesse under the government of Jesus Christ, to whose charge we are committed when we returne.

The first words expressing our misery, are words borrowed out of the Prophet Esay, chapter 53.6, 7. and in the words unregenerate men, even Gods Elect among them, are likened to sheep. A sheep is a certaine image to resemble a man by. And so we finde in Scripture, that a sheep is the image or resemblance, first, of Christ-man: He is likened to a sheep dumb before his shearer, for his silence and patience at his arraignment, Esay 53.7. Secondly, of men that are [...]rue beleevers, for the harmlesnesse, tractablenesse, and profitablenesse, Mat. 25.33. Thirdly, of men that erre and wander out of the way of godlinesse. And so wicked men before their calling, are likened to wandring sheep; yea, godly men after their calling, in respect of their [Page] fals or failings, are likened to sheep going astray; as David saith of himselfe, Psal. 19. ult. But here it is understood of the Elect of God, before their calling.

The word here rendred [Going astray] properly signifies deceived, and is so used in divers places of the new Testament: but the metaphor to the which it is joyned, requires it should bee expressed, Going astray, or wandring, or erring; but so as it doth import two things. First, the evill condition of the unregenerate, they are like wandring sheepe. Secondly, the cur [...]e of it; and that is, they are deceived, they are as sheep deceived.

Now that this point may be distinctly understood, I propound five things to bee considered of. First, what faults in men are meant by the tearme of going astray. Secondly, what the misery of their condition is, that doe goe astray. Thirdly, what the cause is of their going astray. Fourthly, by what signes a lost sheepe may be knowne, especially such as are within the Church, which seemes to be the Fold. And lastly, the doctrines that may be briefly noted out of all the words of that part of the verse.

For the first. Under the tearme of erring or going astay,What is meant by going astray are construed in Scripture, errors in opinion, Iames 1.16. Mat. 22.29. called erring from the faith, 1 Tim. 6.10. whoredome, Numb. 5.12. idolatry, Deut. 13.5. drunkennesse, Esay 28.1, 7. bribery, and all wayes of unrighteousnesse, 2 Pet. 2.15. all devising of evill, Pro. 14.12. yea the Prophe [...] Esay expounds it of every turning after our owne wayes, for which we have no warrant in the Word of God, and in which men persist without repentance, Esay 53.6. It is implied, Psal. 119.110.

For the second.The misery of such a [...] goe astray [...]ppears in divers r [...] spects. The misery of men living in their sinnes without repentance is very great. I am tied to the consideration of it, only so far forth, as the simih [...] e of a sheep going astray will import. Every wicked man then is like a lost sheep, and that in divers respects.

1. Because hee is not within the compasse of Gods speciall providence: God doth not tend him, nor locke to him, he is no part of his flocke: he is without God in the World, and without Christ, as the lost sheepe is without the protection and keeping of the shepheard. Wicked men have no keeper: they are left to the way of their own hearts; which is a fearefull curse, Esay 53.6. The wicked shall be as a sheep that no man takes up, Esay 13.14.

2. Because hee hath no certaine pasture. The provision for his life, for soule and body, is altogether uncertaine. Hee is like Cain, a vagabond upon the earth. Hee is here to day: he knowes nor where he shall be tomorrow. God hath not given him any assurance of the keeping or getting of any thing he hath or desires. Hee is like the stray sheep, that hath all the world before him, but knowes not where to settle, Mat. 9.26.

3. Because in the midst of all the best possessions of this life, they have no peace, Esay 57. ult. The sound of feare is alwaies in their eares. If a stray sheep get into a good pasture, yet he is still in feare, apt to be frighted with every sound, ready to runne away upon every occasion: so is it with them that are rich in the world, and not ri [...]h with God, 1 Tim. 6.10.

4. Because he is shut out from all comfortable society with the godly: he enjoyes not the sound fruit of communion with Saints. The stray sheep may sort with hogges or wilde beasts, but from the sheep it is gone away. Evill company is a miserable plague of a mans life, to sort with such all a mans da [...]es, from whom he may have a world of vanity and filthinesse, but not any thing scarce worthy of the nature of men in an age. Every wicked man is an alien, a stranger and forainer from the Common-wealth of Israel, Ephes. 2.12.

5. A sheepe going astray, is easily taken by a strange Lord: it is driven [Page] any whither by anybody, it is so silly. And such is the fearefull estate of a man living in sinne: strange Lords may easily surprize him: false teachers may easily seduce him: evill company may carry him to any wickednesse: a Prince may turne him to any religion: a very Atheist or Divell incarnate may easily lead him captive.

6. A Sheep is apt to be worried with Dogs, or devoured with Wolves or wilde Beasts, when there is no Shepheard to tend him. So it is with wicked men: their soules, their bodies, their estates, are all in danger to bee seized upon by Divels, by unjust and unreasonable men; especially as any of them are more simple, so they are more liable to become a prey to the mighty ones of the earth.

7. Men that wander out of the way of understanding, shall remaine in the congregation of the dead, Ps. 49.15. Pro. 21.16. And therefore he that converts a man from the er [...]our of his way, is said to save a soule from death, Iam. 5 ult.

And this going astray of unregenerate men is the more grievous, because they are liable to many aggravations: for

Aggravations,of their misery.First, they goe astray from the womb: they were never yet in the right way, Psalm. 58.3.

Secondly, because they wander in every worke they do, as was said of Egypt, Esay 19.14. All their works are abominable, Psal. 14. All things are impure.

Thirdly, because this is the curse of all unregenerate men: we are turned every one to his owne way, Esay 53.6.

Fourthly, because they delight to wander, place their felicity in their sins, and will not be reclaimed or advised.

Fiftly, because they may provoke God so long, that he may sweare they shall never enter into his rest, Psal. 95.10,11.

[...] mens [...] as [...]ray.The third point is the cause of their going astray, and that is noted in the originall word. They were deceived. Now then it is to bee considered distinctly, who are the great deceivers of the world, that cause millions of [...]oules to goe astray.

First, the Divell is the Arch-deceiver, he hath beene a lier and a murtherer from the beginning; he deceived our first Parents, and made them and all their posterity goe astray, Iohn 8.44. 1 Tim. 2.14. And by him are all wicked men drawne out of the way, and led captive at his will, 2 Tim. 2.26.

Secondly, Antichrist is the next great deceiver, who by his sorceries made all Nations in the time of the Gospell goe astray, Eccles. 18.23. with his divellish doctrine, and by wicked sorceries he deceived the Christian world.

Thirdly, a [...]arme of wicked ministers have deceived whole Townes and Countries, and made the sheep goe astray, even their whole flocks in many places, some of them because they take the fleece, and never feed the flock, Ezech. [...]4.2. &c. Iohn 10.12. some of them by preaching lies, and flattering the people with devices of men, and say, Peace, when there is no peace, Ierem. 23.17, 19, 20, 32.

Fourthly, the world is a mischievous deceiver, and it deceiveth by evill example, and evill company, and evill report raised against the godly and the good way, and the inticements of profits and pleasures, and vanities of all sorts, and honours, and the like.

Fiftly, mans owne heart deceiveth him, yea the heart of man is deceitfull above all things, Ier. 17.19. It will use such carnall reasons, pretend such vaine excuses, entertaine such deceivable hopes, and joyne it selfe to such swarmes of temptations and lusts, as it cannot avoid wandring, if there were no other deceivers to go withall the way of our own harts is alwaies to go out of the way.

[Page]Sixtly, ignorance of the Scripture is a chiefe cause of erring and going astray, both in opinion and life, Mat. 22.29.

Seventhly, the love of some particular sin doth utterly undoe many a man, that will not be warned of the deceitfulnesse of sin, Heb. 3.12. Thus covetousnesse made many a man to erre from the faith, 1 Tim. 6.20.

Eighthly, God himselfe in a fearefull kinde of justice many times not only consents, but permits a very spirit of perverinesse and errour to seize upon some men, that refused to be guided or kept by God: so as they are given over to eternall perdition and destruction by reason of it.Esay 16.1 [...]. Job 12.28. Signes of a l [...]s [...] sheep [...].

Fourthly, the signes of a lost sheepe follow: and they are,

First, he that refuseth reproofe is out of the way. Men that cannot abide to be told of their faults are not healed, Pro. 10.17. as he is in the way of life that keepeth instruction.

Secondly, he that liveth in any knowne sinne without repentance, is a lost sheepe.

Thirdly, he that fouleth with his feet that which the good sheepe should eate or drinke, and he that thrusts with the side, and pusheth the diseased with his hornes, is no good sheepe, Ezek. 34.17, 19, 21. They are so farre from feeding upon the good Word and Ordinances of God, that by wicked reproaches they soule it as much as they can, and they, that if they find a poore Christian that is diseased with some infirmities will push at him, to dishearten him utterly from a religious course, these are wicked beasts, they are no good sheepe.

Fourthly, he that lives without God and Christ, that can spend whole daies and nights without any communion with God, yea, that when he is present before God, finds his heart continually carried with wandring distractions, that constantly draw him away from all inward attendance upon God. Ephes. 2.12. Esay 29.13. he erres in his heart, Psal. 95.10.

Fiftly, he that hath no other companions of his life but swine and wilde beasts, that is, wicked men of all sorts, especially when it is joyned with willing neglect and shunning of the society of the godly, Psal. 5. 2 Cor. 6.

Sixtly, he that tastes nothing but earthly things, and findes no savour in spirituall things, it is a signe that he is out of the pasture, and feeds in the wildernesse, Rom. 8. 1 Iohn 2.18.

Seventhly, he that when he is told he is out of the way, blesseth himselfe in his heart, when it is plainely found that he openly wandereth, Psal. 36.1, 2. Deut. 29.19.

Eighthly, he that lives in any of the grosse sins expressely mentioned in the Catalogue in Scripture, without repentance, as swearing, Com. 3. adultery, covetousnesse, drunkennesse, railing, extortion, 1 Cor. 6.9. or the knowne sins of deceit, Micah 6.10.

Ninthly, he that doth his workes of purpose to be seene of men, resting only in the praises of men, not seeking the praise of God, Mat. 6. Rom. 2.26.

Tenthly, he that knowes not Gods wayes, especially if he desire nor knowledge, or entertaine wilfull objections against the meanes of knowledge, Psal. 95.10.

Eleventhly, they that spend their zeale in meeting with other mens infirmities, neglecting sound reformation in themselves. It is the wisedome of the prudent to understand his owne wayes: but to be a busie-body in other mens matters is erring, and the folly only of fooles, Pro. 14.8. Every busie-body is out of the way.

The Doctrines follow: and so divers things may be observed out of these words.

Doct. 1. Even godly men, before their calling, were out of the way, as lost [Page] sheep, as well as others, Ephes. 2.2. Tit. 3.3. Which should serve, first, to set out the riches of Gods free grace, as the only first cause of the happinesse and salvation of the Elect. Secondly, it should teach the godly divers duties both toward God, other men, and themselves. As for God, they should live to his prayse, and spend their dayes in magnifying his great compassions in their deliverance, that deserved so ill at his hands. And withall, it should teach them to put all their trust in God, seeing they carry about them a nature that hath beene apt to wandring, and therefore have cause to mistrust themselves. And for other men that are out of the way, they should pity them, and carry themselves with all meeknesse and charity, remembring what themselves have beene, Tit. 3.1, 2, 3. And for themselves, they should be the more humble and abased, hating all pride and conceitednesse, and contempt of others.

Doct. 2. A man may be a sheep, and yet lost. Not only Dogs, Goats, Swine, Lyons, &c. may be out of the way, but even sheep may wander, and be clean lost. Men of harmlesse natures, and such as are profitable members of humane societies, and such as are of a gentle disposition, and free from grosse offenses, yet may be utterly lost, and cleane out of the way of happinesse; and, if they returne not by repentance, may perish for ever. And this is a point which should marvellously affect civil-honest men, and move them at length to see the weake vanity of their confidence in their prayses for civillity of nature or life.

This is a doctrine very hardly entertayned by this sort of men; and the rather, because they think they want nothing unto the prayse of a good life; never considering that they are not religious, though they be civill; and that they have a world of inward impurities, though they are free from outward grosse uncleannesse of life; and that they never felt the joyes of the holy Ghost to approove of them, though they have beene tickled with the prayses of men; and that they have not sought or desired the assurance of Gods favour, or a better life, but spend their time in a still dreame, without providing for what is most necessary; and that they never serve [...]od, not have had any sociable fellowship with him in any of his Ordinances, in respect of the inward power of them.

Doct. 3. To breake out from the meanes of Religion, and from the society of godly Christians, is the very way to undo many a soule. A sheep is [...] when it is gotten from sheep, and is out of the pasture, and hath no discreet shepheard to take the care of it.

Thus of the first part, that is, mans misery by nature.

The meanes of recovery out of that misery, followeth; and that is noted in the word Returne. Where first may be observed, that wicked men may returne. It is not impossible for men that have spent a [...] lives in sinne and vanity, at the length to be saved. And it is the first part of a mans work that would return, to inform himselfe seriously of [...] [...] ments that may proove that he may bee helped out of his misery. The fi [...]t thing a diseased man inquires after, is, whether his disease be curable or no.

Now there are divers things that give hope of curing and salvation even to men that are as yet cleane out of the way; as,

Divers things that give hope of curing to such as be out of the way.First, the disposition of God towards sinners: which appears, first, because he sweares he desires not the death of a sinner, but rather that he should return and live, Ezech. 18.21. Secondly, he is patient, and hath been with thee all this while; and he is therefore patient, that men might repent, and be saved, Rom. 2.4. 2 Pet. 3.9. Thirdly, he hath declared himselfe to be willing to forgive all sinnes, but only the sinne against the holy Ghost. One sinne only is unpardonable: all other sinnes may be forgiven.

[Page]Secondly, the sufficiency of the sacrifice of Christ: He is the Lamb of God that taketh away the sinnes of the world, Iohn 1. Rom. 3.25.

Thirdly, the worke of Gods grace already shewed unto them. For first, God hath placed them in the visible Church, where repentance and salvation may be had. Secondly, he hath bestowed upon them many temporall blessings, to allure them to seeke to him for mercy. Thirdly, he causeth the Gospell to be preached to all sorts of men, without exception. And so grace is offred to them: and there is no other let but their refusall of grace offred.

Fourthly, the example of all sorts of sinners that have returned. As great sinners as they have beene received to mercy; and they are set out as examples to encourage other men to seeke mercy; as Manasses, Mary Magdalen, David, Peter, Paul, and others. Many among the Corinthians have beene notorious offenders, but were justified and sanctified.

The explication of the doctrine of returning followes; where these things are to be considered of:

First, the motives to perswade men to returne.

Secondly, the persons that need returning.

Thirdly, the time when men must returne.

Fourthly, the false wayes men must avoyd in returning.

Fiftly, what a number of lost sheep doe usually returne.

Sixtly, the aggravations against certaine persons for not returning.

Sevently, the means of returning.

Eightly, the manner how we must returne; or the rules to be observed in returning.

Ninthly, the signes of a lost sheepe returned.

Lastly, the lets of returning.

For the first. I meane not to insist upon all sorts of motives, [...] but to follow the word Returne, as it is used in Scripture, and take a few of the fittest motives as it is used in this place. And so divers things should make a man to returne; as

First, the consideration of Gods marvellous goodnesse, and amiablenesse of nature to all such as turne unto him: he is wonderfull gracious to them, and mercifull, and will repent him of the evill, Ioel 2.12, 13. Ier. 3 [...]. 19, 20. The parable of the lost sheepe shewes this fully.

Secondly, the great danger that men are in if they returne not. God is angry with the wicked every day, Psal. 7.12. And his fury may breaks forth suddenly upon them like fire, Ier. 4.4. For the words of his servants will certainly take hold upon them, Zech. 1.4, 6. And iniquity will be their ruine, Ezech. 18. verse 30. Except they repent, they must perish, Luke 13.5. And therefore if we warme men of their sinnes, and they will not return, we are delivered and their blood will be upon themselves. Ezech. 3.19.

Thirdly, if a man consider but the happinesse of such as doe returne: God will forgive them all their sinnes, he will aboundantly provide for them, Esay 55.7. If they return, they shall live and not die, Ezech. 18.23. and 32.11. And everlasting joy shall bee upon their heads, and sorrow and mourning shall flee away, Esay 51.11. And in this verse the Apostle shewes their happinesse. For they shall alwayes live under Jesus Christ, as the Shepheard and Bishop of their soules. For these and many other reasons, it is the only wise course to returne, Luke 1.16. And there is not one wise man amongst all them that returne not, Iob 17.

And thus of the motives.

The second point is, the persons that need returning. It is certaine, [...] that those that live out of the visible Church, or in false Churches need returning: As Pagans, Turks, Jewes, Papists, Schi [...]maticks, and all Hereticks: Yea Juda [Page] and Jerusalem need repentance, Ier. 4.4. and 26.2, 3. Men that live in the visible Church, and are baptized, need to returne, or else they will perish, Luke 13.5. Iohn 3.3.

The time of returning. The third point is the time of returning: and in short, the best time to returne is the present time, while it is called to day, while we have the means of returning, when God calls upon us by the ministry of his servants; especially when he knockes at the doore of our hearts, and layes the axe to the root of the tree. It is wonderfull dangerous to defer repentance: for even the longer thou livest in sin, the more hard will thy heart be, Heb. 3.13. and the meanes of grace, even the Kingdome of God may be taken away; or God may cut thee downe even by sudden death, or may cast thee into a reprobate sense, and give thee up to a heart that cannot repent, Rom. 2.4, 5.

[...] returning.The fourth point is, the false wayes to be avoyded in returning: and these are first, to returne with despaire, or to goe backe without the guide faith in in Gods mercy, or to goe the way that despaire leades. In this way Cain and Iudas perished. Secondly, to returne fainedly, and not with a mans whole heart; to make a shew of returning, when men doe not returne indeed, Ier. 3.10. Thirdly to returne but part of the way, and to repent by halfes, as Ahab and Herod did. Fourthly, to returne when it is too late, even when the doore is shut: to repent when it is too late, Iob 27.9.

[...] against d [...]vers the [...]. The fift point is,aggravations against divers that returned the aggravations that lye against divers persons about their not returning. For if it be evill in it selfe for any not to returne, then how fearefull is their case, first, that are proud of their skill in going out of the way, that are wise to doe evill, Ier. 4.22. Secondly, that are deeply revoiced, that is, that are such as live in horrible and fearefull sins, Esay 31.6. Thirdly, that will not returne though their transgressions be upon them, and they pine away in them? Ezek. 33.10. They will not give over though they have no peace, and are daily buffered for their evill-doing, and their consciences beare the shame and trouble of their offending. Fourthly, that will not returne though the servants of God openly testifie against them, Neb. 9.29. 2 Kings 17.13, 14. Fiftly, that will not returne though the hand of God he upon them: even to consume them, Ier. 5.3. Sixtly that are turned backe by a perpetuall backsliding, Ier. 8.4. that hold fast their sins, and refuse to returne, Ier. 8.5.

[...] of lost [...] do [...]. The sixt point may be this, viz. what number of lost sheep doe usually returne. Not all that goe astray: our Saviour tels us of a parable of one lost sheep returning: and the Prophet Ieremie tels us of one of a Tribe, and two of a Tribe, Ier. 3.14. Multitudes of men perish, and never returne.

The meanes of returning. The seventh point is, the meanes or cause of our returning: and these are either Principall, or Instrumentall. The principall causes are God and Christ that good Shepheard. It is God that turneth backe the captivity of his people, Psal. 14. ult. and three times in one Psalme the people pray God to turne them againe, Psal. 80.3, 7, 19. This is Ephraims suite, Turne thou me, O Lord, and I shall be turned, Ier. 21.18. So the Church faith, Lam. 5.21. And Christ is that good Shepheard that seekes that which is lost, yea layeth downe his life for his sheep, Iohn 10. The instrumentall causes of returning are either externall or internall. The externall meanes of returning is the Word preached, and so both the reproofes of Gods servants testifying against the wicked, to make them turne from their sins, Nehem. 9.26, 29. as also the promises of the Gospell, by which the sinner in the name of Christ is as it were wooed and intreated to returne, with assurance of salvation. The internall meanes is Faith: for that is it which turnes a man cleane about, and causeth him to set his face upon God and Jesus Christ, and to leave all his old courses and by-wayes, Acts 15.9.

[Page]The eight point is, the manner how we must returne: [...].and so we shall find in Scripture divers things urged upon us;

First, that we in returning make a thorow search and triall of our wayes, to finde out distinctly in what particulars we have gone astray, Lam. 3.40. They must remember, and be thinke themselves, and turne, Psal. 23.28.

Secondly, we must with true sorrow bewaile our former wandrings, and judge our selves for them, going and rejoycing: we must goe with our faces toward Zion, Ier. 51.4, 5. Hosh. 14.2, 3. 2 Chron. 6.24, 37. Ierem. 3.13. Ioel 2.12.

Thirdly, we must order our wayes to a generall reformation. The Prophet complaines, that they would not frame their doings to turne to the Lord: importing, there can be no returning to God, unlesse men cast their courses into a frame of reformation, Hos. 5.4. Men must amend their doings and their workes, Ier. 35.15.

Fourthly, we must returne in sincerity: and that hath divers things considerable: for,

1. We must returne with our whole hearts, nor fainedly, Ier. 3.7. 2 Chron. 6.38. our very faces must be turned from so much as looking after our abominations, Ezek. 14.6.

2. We must returne from our owne evill wayes, every man from his way: note it, from his way, that is, from those courses in which he hath specially offended, Iames 3.8. Esay 55.7. the wicked must forsake his way.

3. WE must forsake not only outward sins, but inward sins also: we must reforme the wandring of our hearts, as well as our lives: the unrighteous must forsake his very thoughts, Esay 55.7. and put downe the very Idols of his heart, Ezek. 14.7.

4. We must turne from all our transgressions. It is not enough to forsake sin, as some outward or inward sins; but we must forsake all sorts of sins, Ezek. 18.30.

5. We must returne with resolution never to start backe: we must not be like a deceitfull bow, Hos. 7.16.

Fiftly, we must so returne, as we must consecrate our selves to God, to wait upon him continually, Hos. 12.6. and to [...]erve the true and living God, 1 Thes. 1.9. and to doe workes meet for repentance, Acts 26.20.

The ninth point is, the signes of returning, or how we may trie whether we be effectually returned: and that may be partly gathered by some of the points before, and partly by some other things may be added. He that is truely turned may know it,

First, by the cause of his returning. [...]. It was somewhat above his own power or disposition. It was God that turned him by his Word: neither did hee turne out of despaire, as Iudas did; but faith in God, and perswation of Gods goodnesse in Christ made him returne. He feares God and his goodnesse.

Secondly, by the manner of his returning. For if he returne in the manner before mentioned, he needs not doubt the truth of his repentance; especially if he be sure to have no hypocriticall or carnall ends of his reformation, and that he doe desire to returne from all his transgressions, making conscience of the least Commandement of God as well as the greatest, and of secret sins as well as open, and of the evill that leaves to his best workes, Esay 1.16.

Thirdly, by the fruits of repentance of returning: and so he may comfort himselfe,

1. If he esteeme Christs pasture above all worldly things, finding the sweetest savour in the Word, of all things in this life, Psalm. 19. and 119. 2 Cor. 2.

[Page]2. If he have a mind to know God, that he find that out of habituall disposition he have an earnest desire to know God, and to be knowne of him, Ier. 24.7. he will follow on to know the Lord, Hos. 6.3.

3. If he doe distinguish betweene the precious and the vile, Ier. 15.19. and discerne betweene the righteous and the wicked, betweene him that serveth God, and him that serveth him not, Mal. 3.18▪ esteeming godly men to be the onely wise men, Luke 1.17.

4. If he be carefull to put iniquity far from his Tabernacle: if he be carefull to reforme his house, and cannot abide to dwell where sin dwels unreformed, Iob 22.23.

5. If he become as a little childe for humility, and trust upon God for all things necessary, as the little child trusts upon his father for diet, clothes, inheritance, preferment, &c. without any doubting, or carking care.

6. If he be earnest with God to heale his nature, and to perfect his worke. Esay 19.22. Ier. 31.18, 19. He prayes, and that earnestly, for the mending of his disposition to wander.

7. If he be profitable according to his bignesse and pasture, if he be full of mercy and good fruit, if he be zealous of good workes.

These be things meet for repentance, that is, things that be of equall weight with it in the scales: they each of them weigh just as much as repentance.

The last point is, what should be the reason that men have so little minde to returne; they will not be driven home againe, though they know that they live sinfully, and heare of Gods wrath, and discerne vanity in all their pleasures, and that sin hath usually proved it selfe to be a lie, and that they are in danger of strange punishments, and of eternall torment. What (I say) should be the lets of returning,Q [...]st. or rather the causes that they minde not to returne?

Answ. The causes are,

[...]First, the Divell is the cause, he hath blinded their eyes, and workes effec [...]ually in them, and leads them wandring and captive at his will, 2 Cor. 4.3. Ephes. 2.2. 2 Tim. 2.26.

Secondly, impotency of consideration is the cause they neither can nor doe thinke of the arguments should make them to returne, or move them: they cannot spend an houre in the consultations upon it, whether they doe well not to returne.

Thirdly, ignorance of the glory of Religion, and the Kingdome of Jesus Christ, Col. 1.26. there is a vaile upon their hearts, 2 Cor. 3.

Fourthly, opinion that it is dishonour and shame to return: this makes divers continue in erroneous and humorous conceits, or in fantasticall conformity to the wicked: yea, the very excuses of sinning, because they feare they shall be vilified, laughed at, and censured for it.

Fiftly, expectation to have their particular courses to be proved to be sins. Thus doe almost all men in their times persist in their sins, under the coverture of this question, Who can prove them to be sinners? Thus scapes usury, excesse, and vanity of apparell; excesse likewise in drinking of healths, till the wine inflame them; swearing, prophanation of the Sabbath, &c. being willingly ignorant of this, that God hath condemned sin in the generall in Scripture, and layes it to men to looke unto it, that they fall not into his hands for transgressing; and if they doubt, they must be ruled by their teachers.

Sixtly, forgetfulnesse of their latter end. Therefore is their iniquity in their skirts still, because they remember not their last end: for both the terrour of that day, and the shortnesse of their life, and the judements they would meet with of those things, if they were to die, would fright them out [Page] of those courses. But they will not apply their hearts to wisedome, because they cannot remember their dayes, Lam. 1.9. Psal. 90.12.

Seventhly, evill teachers are a great hinderance: for they strengthen the hands of the wicked, and by preaching peace perswade them they are in no danger, Ier. 23.14. Ezek. 13.22.

Eighthly, in some there is a very spirit of fornication in the midst of them, they are so excessively delighted with an influence after the courses they take, that no arguments can enter into their hearts, though they have never so good meanes used, Hos. 5.4.

Ninthly, there is in some men a senslesse spirit, a fat heart, a reprobate mind, so as the things they doe see, yet they cannot lay them to their hearts, nor be stirred by them; and so for the most part they see little or nothing at all, but are utterly unteachable. There are of these sorts of men almost in all assemblies aad conditions of Christians, where they have had the meanes with much power, Esay 6.10. Acts 28.27.

Tenthly, there is in some a perverse spirit, wilfully to reject the Word of God, and all good counsell, though they know they are not right; and so follow vanity, and become vaine, 2 Kin. 17.14, 15. and by following foolish vanities forsake their owne mercies.

Eleventhly, the custome of the world hath overcome many, and that makes their hearts dead and senslesse, and carelesse of returning; the examples of the most, and of the wise men, and great ones of the world, hath confirmed them in their wandrings, Ephes. 2.1, 2.

Twelfthly, despaire is the cause in some; they say there is no hope, Ier. 18.12.

Use. The Use of all should be especially to awaken the carelesse, and to perswade men, all shifts and excuses laid apart, to set their hearts upon this worke of repentance, and returning: men should not be like horses or mules, but receive instruction, and turne unto the Lord, else iniquity will be their ruine: if they repent not they must perish: and they doe nothing by their delaies but heape up wrath against the day of wrath. They live foolishly: for while they reject Gods Word what wisedome can be in them? and they must die miserably. Are they not as clay in the hands of the Potter, and will they still provoke God to his face? Yea if they frustrate the power of all the meanes they enjoy, so as it may not be of effect to turne them; it shall be easier for Sodom and Gomorrah in the day of judgement, than for them: yea the very dust of their feet, whose ministry they have despised, will rise up in judgement against them.

Unto the Shepheard.]

The happinesse of the penitent consisteth in this, that they live ever after under a Shepheard and Bishop for their soules.

First then, they have a Shepheard to tend them. Here divers things are to be inquired:

First, who this Shepheard is, seeing the Text mentions him not expresly. The Prophet Ezekiel s [...]ith, it is Gods servant David, Ezek. 34.23. and in Heī. [...] the Lord Jesus, raised from the dead is said to be the great Shepheard [...] the sheep; who is therefore called David, because he came o [...]e of the [...] of David.

Secondly, who the sheepe are: and they are not cattell, but men, Ezek. 34. ult. yet not all men, but Gods Elect, even those his Father gave him, Iohn 10.29. and those chiefely when they are returned, as the coherence [...]hewes.

Thirdly, the attributes given to this Shepheard in other Scriptures.What attributes are given to Christ as a Shepheard. Here he is named barely. The Shepheard: but it is profitable for us to know what [Page] kind of Shepheard he is: and so foure things are said of him,

Christ is one Shepheard.1. That he is one Shepheard, that is, that it is he only to whom immediately the charge of these men is given, Exek. 34.23.

He is the true Shepheard.2. That he is the true Shepheard; and that in divers respects: First, in respect of his calling: he came not in by the window, as the theefe and robber doth, but was called of God to this worke, even from the womb, Esay 49.1. Iohn 10.2. Secondly, he is a true Shepheard, because he hath all the imploiments that belong to a Shepheard: he goeth out to his flocks with a rod, and a staffe, and his Shepheards crooke: he hath a rod to drive-on his sheep; both a rod of instruction and correction: and he hath a crook to catch them and pull them backe, and he hath a staffe to drive away evill beasts, Psal. 23. Thirdly, he is the true Shepheard, because never Shepheard did his worke, or discharged the trust and care laid upon him so faithfully. The best Pastors, and their actions done by those that be men, and after their owne hearts, yet have many frailties, and faile many waies, both in skill, attendance, and power.

He is the good Shepheard.3. That he is the good Shepheard by an excellency, Iohn 10.11. and so he is in divers respects: First, because other Shepheards have their flockes delivered to their hands; but he seekes his sheep, and hath none but such as he was faine to find out in the woods, and desarts, and solitary places of the world: yea he left (as it were) his owne glory, to come downe from heaven to looke these lost sheep, Ezek. 34.11, 12. Secondly, because he laid downe his life to redeeme his sheep, and to get power to bring them backe, Iohn 10. 15. yea, put his necke under the sword of his Fellow, his Father: he was contented that his owne Father should kill him, Zech. 13.7. Thirdly, because he keeps such sheep as have no fleeces on them, but what he gives them: all his were naked sheep, that no other Shepheard would have taken up: hee cloathes them all with the fleeces of his owne righteousnesse, and so becomes the Lord their righteousnesse,1 Tim. 1.13. 16 1 Cor. 9 10, 11 Ier. 23.4, 6. Fourthly, because he is compassio [...]ely moved with the wants and, distresses of his sheep; not for himselfe, but for their sakes: and this he shewes, not onely by pitying them when they have no subordinate Shepheards to tend them, but by loathing those evill Shepheards that leade them to evill pastures, or any way hurt them, Zech. 11.8.

Hee is the great Shepheard; and that in divers respects.4. That he is the great Shepheard, Heb. 13.20. and so he is in divers respects: First, because his sheepe are his owne. Other Shepheards for the most part tend the sheepe of other men, but all his sheep are his owne, Iohn 10.12. Secondly, because he markes all his sheep: he did not only seek them when they were lost, but made them when they were not, Psal. 100.3. They are not only the people of his pasture, but the sheep of his hands. Thirdly, because he hath more flockes than any Shepheard ever had: for he hath flocks in all parts of the world, to the very ends of the earth, Micah 5.4. For he was not only to raise up the Tribes of Israel, but to be a light to the Gentiles, and giveth salvation to the ends of the earth, Esay 49.6. Fourthly, because he is great in skill and power: in skill, because though he ha [...]e such great flocks, yet he knowes all his sheep particularly, and calls them [...], [...]heir names, Iohn [...]0.3. and so he knowes all their wants and diseases too, [...] all the waies to help and cure them. In power, because he hath a mighty [...]me, Esay 40.1 [...], 11. and he stands and friends them in the strength of Jehova, and in the majesty of the name of the Lord his God, Micah 5.4. And besides he shewes it in his ability to drive away from his flocks even those hurtfull beasts that other Shepheards cannot resist. If a Lion, or the hungry Lion roare after his prey, he will not care for the voice of a multitude of Shepheards called out against him, saith the Prophet, Esay 31.4. yet this Shepheard [Page] alone with his voice, can make the fiercest Lyon leave his prey, and runne away: Hee can make the Divels flee, and restraine the rage of cruell Tyrants.

Fiftly, because he is a Prince, as well as a Shepheard. Other shepheards are usually no more than ordinary men; but he is a great Prince, and therefore must needs be a great Shepheard, Ezech. 34.23.

Sixtly, because he is the Arch-Shepheard, the Prince of shepheards; he, under whose authority all other shepheards are, and to whom they must give accounts, 1 Pet. 5.4.

Thus of the attributes given to this Shepheard.

The happinesse of those that live under the government of such a Shepheard, followes.

First, he will feed them as a shepheard doth his flocke: they that wait upon the Lord, shall bee fed, Psal. 37.3.The happinesse of such as live under this Shepheard, appeares in ten particular priviledges. And thus chiefly he will feed their soules: they shall grow, and eat, and finde pasture, Iohn 10.9. Hee will feed them with knowledge and understanding, Ier. 3.15. and with such food as will breed life, and life in more abundance, Iohn 10.10. They shall neither hunger nor thirst. He that hath mercy on them, shall lead them by the Springs of water; he shall guide them: those Springs of water are his Ordinances, Esay 49.10. and their pasture is fat pasture, Ezech. 34.14. The chiefe feeding place is his holy Hill, the Temple, and Sanctuary; and that shall be a blessing to his flocke: there shall bee showres of blessings in their seasons, Ezech. 34.26. He doth not feed in the fields and desarts: but with a more excellent feeding, he feeds them in his garden, in the the very beds of spices, every doctrine being as a severall spice, and the whole summe together, as a bed of spices, Cant. 6.2, 3. The Prophet David seemes to resemble powerfull and flourishing doctrine, to greene pastures; and the secret and sweet comforts of the Sacraments, to still waters, Psal. 23.2.

Secondly, he will tend and keepe them so, as,

1. The wilde beasts shall not teare them: Tyrants, Hereticks, Divels, shall not make a prey of them, Ezech. 34.25. so as they should dwell safe though they were in the wildernesse, and sleepe in the woods, Ezech. 34. 25, 28. Though they walke thorow the valley of death, they need not feare, Psal. 23.4.

2. Hee will judge the Rams and the Goats that push at them, that is, he will revenge the wrongs are done unto them by such as live in the same Churches with them, that reproach or oppose them, Ezech. 34.17. &c.

3. The Sunne shall not smite them, Esay 49.10. that is, the wrath and anger of God shall not afflict their spirits, but they shall lie downe in great rest and tranquillity of conscience, Ezech. 34.15.

4. If they fall into diseases, he will give them such medicines, as shall refresh their soules, Psal. 23.3.

5 They shall want nothing, Psal. 23.1.

6. None of them shall bee lacking; hee will keepe all that are given to him; no man shall take them out of his hands, Iob. 10.29. Ier. 23.4.

7. Hee will order them, not by force and cruelty, but by judgements, Ezech. 34.16. shewing a due respect of the severall ages and conditions of his sheepe, Esay 40.11.

8. He will goe in and out before them himselfe, and they shall follow him, and hee will lead them in the paths of righteousnesse, Iohn 10.4. Psal. 23.3.

9. Hee will doe more for them than ever any Shepheard did for his flocke: hee will make them live ever, he will give them eternall life, Ioh. 10.29.

[Page]10. Lastly, all this is the more comfortable, because he hath tied himselfe by covenant for his sheep to doe all this for them, Ezech. 34.25.

Use. The use should be for instruction: and so both to Ministers, and to the people.

First, to Ministers: They should here learne to be wonderfull carefull of the finding and feeding of the flocks committed to their charge, seeing Christ ordinarily and externally doth administer this worke by their service; if they be not carefull, they dishonour (as much as lieth in them) the office of Christ. The feeding which, under Christ on Gods holy hill, they should provide for the people, is the chiefe blessing of the life of a penitent sinner, Iohn 21. 1 Pet. 5.2.

Secondly, to the people: The people that are good, should hence learne,

Cant. 1.7.1. To pray to Christ to shew them where he feeds, that they may be directed to the fertill pastures of some powerfull Ministery.

2. To trust upon Christ for all things necessary for their soules: Since God hath appointed him as the Shepheard of our soules, wee should glorifie his office, by beleeving in him, and relying upon him: never sheep had a better shepheard; and therefore we need not feare any more, nor be dismaied, Psal. 37.3. Ier. 23.4.

3. Our hearts should be set upon the house of Christ, and upon his Word, as the food of our soules; we should runne to Church with great willingness [...] [...]nd appetite, as the sheepe doe to their foddering places.

4. When wee finde good pasture, and safe feeding, wee should be wonderfull thankfull, and seeke all his praise with joyfull hearts, Psal. 79. ult. and 100.

5. We should submit our selves to the Ministers of the assemblies, whose words are like goades, and like nailes fastened, because they are given by this our Shepheard; Eccles. 12.11.

6. If the spirituall Assyrian breake into the Church of Christ, we should remember, that if seven Shepheards, and eight principall men bee raised up against him, he shall be driven away, Mich. 5.5.

But withall we must take heed, and looke to it, that wee be right sheep of his pasture: For there are multitudes in the flocks of Christ, that he will not feed,Zach. 11 9.10 he takes no care of them, but saith of them, That that will die, let it die. And as a Shepheard separateth the goates from the sheepe: so will Christ separate a world of wicked ungodly men from the good, though they now be often folded together in one assembly. It is the poore of the flocke onely that are his sheepe, Zach. 11.7. such as heare his voice, and depend onely upon it, and will follow Christ, Iohn 10 3, 4, 5, 27.

Lastly, we may hence gather, how wofull the estate of such people is, as either have no shepheards, or evill shepheards set over them, Zach. 11.4, 5. & 34.4.

And Bishop of your soules.]

The godly have Christ to bee the Bishop of their soules. That this point may be more distinctly and profitably conceived of, I would consider of foure things in the explication of it:

Explanation of the tearme, Bishop.First, the use of the tearme Bishop here given to Christ: it was before the Apostles time a foraine word, much used in profane writers. For the originall word 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, [Page] 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;Christ excels all other Bishops in ten respects. 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 m [...] give accounts to him, 1. Pet. 5.3.

4. Hee is the universall Bishop of all soules: other Bishops [...]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;Such are happy that live under the charge of this Bishop. 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, [Page] 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 thing he would have kept safe. Secondly, seeing he is the Bishop of our soules, we should learne not to give to any man above what is written, seeing they are but stewards of his graces, and servants under him.

Thirdly, we should especially strive to be such, as Christ may take the charge of us,Duties of such as be under the charge of this Bishop. and may prove that we belong to his charge. If we be of Christs charge, then, first, we must heare his voice all our dayes with great attention and affection. His sheepe heare his voice, and the voice of a stranger they will not heare, Iohn 16. Secondly, we must be sure we have returned and repented us of our former wandrings, else he is not the Bishop of our soules. Thirdly, we must resolve all our dayes to obey him that is thus declared to have the over-sight of us, and be ruled by such messengers as he sends unto us in his name.

Bishops also and Ministers should here learne to know what a good [Page] worke it is to have the charge of soules under Christ, and accordingly carry themselves with all faithfulnesse, and diligence, and justice, and humility, not Lording it over Gods heritage, but as such as give account unto the chiefe Bishop at his comming, 1 Pet. 5.2, 3. 1 Tim. 4.1, 2, 3. and 3.1. They are but Christs Curates.

Lastly, woe to such as are complained of to this Bishop; there will be no escaping; he will not be corrupted: they may escape the punishment of earthly Bishops, but they shall never escape the punishment of this heavenly Bishop, Matth. 3.5.

FINIS.

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SERMONS UPON PART OF THE THIRD CHAPTER OF THE FIRST Epistle of St. PETER.

Being the last that were preached by the late faithfull and painefull Minister of Gods Word, Nicolas Byfield.

VVherein Method, Sense, Doctrine, and Use, is, with great variety of matter, profitably handled, and sundry heads of Divinitie largely discussed.

Published since the Authors death by WILLIAM GOUGE.

LONDON, Printed by ROBERT YOUNG, 1637.

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TO THE RIGHT HONOURABLE SIR HORATIO VEERE, KNIGHT, LORD Veere of Tilbery, and Generall of the English Forces in the service of the high and mighty Lords, the States Generall of the united Provinces of the Netherlands: And to his pious and vertuous Consort the Lady Mary Veere, such increase of grace as may bring them to fulnesse of Glory.

Right Honourable,

THe Almighties gracious acceptation of such oblations as are brought to him, encourageth sons of men to offer their Sacrifices on the Altar of his Grace. Like ground of encouragement have I to lay this Oblation on the Altar of your Honours patronage. Of your gracious acceptation thereof these reasons assure me: 1. This Impe now presented to your Hon [...]urs, is a twin to that Posthumus which was heretofore presented to, and accepted of your Honours. 2. This, together with his other brothers, was by their owne Father, while he lived, devoted to your Honours: to divert them otherwaies would be plaine plagium. 3. Your Honours did many waies manifest a very good respect to the forementioned Father of this Orphane. 4. This Impe it selfe is a goodly Impe, and giveth assured hope of doing much good to Gods Church. 5. Your Honours high esteeme of all good and faithfull Ministers, of their function, of their labours and work [...]s, is well knowne. 6. Your Honours mutuall entire affection, and sincere and sweet conversation and carriage one towards another, is a lively representation, and evident demonstration of the truth of that doctrine, concerning Husband [Page] and Wife, which is principally handled in this Treatise. 7. Your Honour (my good Lord) hath all your dayes beene a valiant and faithfull Champion for the Church, maintaining her safety and liberty with the perill of your owne life; wherein (though Communis Mars, bellique casus sit incertus, yet) successe hath oft crowned your valour: instance, among other famous victories, the incomparable conquest by your Honours more than ordinary courage obtained in New-portfield. Can now doubt be made of your Honours favour in countenancing this child of the Church? 8. Your Honour (my good Lady) was a diligent frequenter of his Ministery who preached these Sermons; and hearing the distinct points when they were first out of the Pulpet uttered, so approved them, as oft you desired the publishing of them: for they were Cygnean songs, the last and sweetest of all. 9. As the sacred Scriptures, so good Commentaries thereon, such as this is, are a solace to your Honours, in reading whereof you have manifested much delight. Finally, many and great are the favours and kindnesses which from time to time your Honours have done to the Publisher of this worke; which, as in duty hee is bound, be willingly taketh this occasion in all humility, & with all thankfulnesse to acknowledge. The premisses considered, the said Publisher confidently resteth upon y [...]ur H [...]nours patronage, and boweth his knees before the Throne of Grace for a mercifull Remembrance, and bounti [...]ull Remuneration of that Goodnesse which your Honours have done to the Church of God, to the poore members and faithfull Ministers thereof, and in speciall to the Author of this Commentary, yea and to the Publisher thereof,

Black-Friers London, 25. Ian. 1625.

Your Honours much obliged, WILLIAM GOUGE.

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AN EXPOSITION OF Part of the third Chapter of the first Epistle generall of Saint PETER.

1 Pet. 3. 1, 2, 3.

1. Likewise let the Wives be subject to their Husbands, that even they which obey not the Word, may without the Word be won by the conversation of the Wives.

2. While they behold your pure conversation, which is with feare.

3. Whose apparelling let it not be outward, as with broided haire, and gold put about, or in putting on of apparell.

4. But let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by.

FRom the thirteenth verse of the former Chapter, to the eighth verse of this chapter, the Apostle exhorts to such duties as concerne particular Christians: and so either in the Common-wealth, where he exhorts subjects, from verse 13. to 18. or in the Family, where he exhorts either servants, verse 18. to the end of the former Chapter, or wives and husbands, in the first seven verses of this Chapter.

So that in these first seven verses the Apostle intreats of the duties betweene man and wife; and first sets downe the wives duty,Generall scope. from ver. 1. to 7. and then the mens dutie, in the seventh verse.

In laying downe the wives duty he proceeds in this order: First, he briefly propounds the service of her duty in the first words, Wives be subject. Secondly, he expounds upon it, by shewing divers particular things she must expresse in her conversation; as, Amiablenesse, ver. 1. Chastitie and Feare, ver. 2. Meeknesse, ver. 3, 4. Then thirdly, he confirmes all by two reasons; both taken from example, first, of godly women in generall, ver. 5. secondly, of Sarah in particular, ver. 6.

Before I set upon the particular parts of the Text divers things would be noted in generall.

First, in that this Apostle and other Apostles think it fit with such effectuall termes, when they write to the Churches, to give such speciall charge to Husbands and Wives, it shewes, That God doth greatly desire that they should in a speciall maner be carefull to leade an orderly and comfortable life together. Whatsoever in domesticall matters is sometimes omitted in the Text, yet seldome in any place that treats of family-duties is the duty [Page] of Husbands and Wives left out.Note. Here it is vehemently urged, and so in the Epistle to the Ephesians; which should worke in all that feare God a ca [...]e and conscience of these duties, and of carrying themselves in the best manner they can one towards another. Now the substance of an orderly life betweene man and wife, is, to love one another with all constancy, tendernesse, and fidelity; to shew one heart in all things, helping one another to doe the duties of the family, especially in the service of God, and in carrying the crosses may light upon them in their callings; encouraging and comforting one another, honouring one another before others, and [...]earing one with another in respect of infirmities, and each of them striving to doe exactly the duty that belongs to each.

Now that men and women may be carefull hereof, many motives may be alledged, and ought to be thought upon.

Sixteene motives f [...]r man and wife to live quietly and comfortably together.1. Because this society betweene one man and one woman in marriage was instituted of God himselfe, and was the first society that he brought into the world, and had the honour to be ordained in the blessedest place in this visible world, even Paradise, and was made betweene two persons that were like God himselfe; and therefore God doth expect that men and women should walke very carefully in this estate, Gen. 2.

2. Because man and wife had so heere an originall and dependance one upon another. The woman was made of the rib of a man: which Adam perceiving by a spirit of prophecy, said, she was bone of his bone, and flesh of his flesh: that is, another selfe, or himselfe in another shape or sexe: and therefore whosoever disagreed, they should agree, it being most unnaturall for a man to hate or disagree with himselfe, Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was, the more extraordinary should the affection betweene man and wife be.

3. Because they are but two of them: they would hardly please many that cannot please one.

4. Because they are appointed necessarily to be companions in life, withou [...] parting or dissolution: and therefore since they live alwaies together, they should resolve to dispose of themselves so, as their lives might be comfortable.

5. Because from man and wife is the originall of all mankind, of Church and Common-wealth, and all other societies: now those Husbands and Wives that live disorderly, dishonour the whole kind. What would they have the streames to be, when the fountaines are so troubled and impure?

6. Because marriage is honourable in Gods account, and ought to be so amongst men: therefore it being a great dignity to which they are called, it is as shamefull a fault to live disorderly in that estate, as in the estate of a Magistrate, or Minister, or the like, Heb. 13.

7. Note that the fift Commandement, that concernes family-duties, and the order should be in our dwellings, stands betweene the Commandement of the first Table, and the rest of the Commandements of the second Table; to signifie, that from the carefull performance of domesticall duties, men are fitter to serve God in the first Table, or converse with men in the world, in the second Table: yea, all we get from God in the first Table, or from men in the second, we bring it home to our houses, or to the place of well imploying it. Note the last words of verse 7. of this Chapter.

8. Because man and wife resemble Christ and the Church by way of type or image; and will men or women dare say that Christ and the Church carry themselves so unlovingly or disorderly one to another, as they doe one to another? Doe you not think it had beene a hatefull thing for any man that was to be a type of Christ to have exprest the type by false or wicked waies? Even [Page] so is it for man and wife to carry themselves one to another, so as Christ and the Church doe one to another, Ephes. 5.

9. The end of marriage is Gods glory: now if God may not have glory by the loving and orderly carriage of man and wife one to another, he will winne himselfe glory to his Justice, in revenging the quarrell of the Covenant which they have broken.

10. Because usually the carriage of man and wife is the originall cause of good or evill order in the family; partly, because thereby they are the more inabled or disabled for their carriage towards others in the family; and besides, their courses are exemplary, and withall, they thereby lay the ground of their owne honour or dishonour in the hearts of children and servants.

11. Because Gods commandement, injoyning them their duties one to another, binds the conscience as hard as any of the other Commandements; so as God is as well provoked by these disorders betweene man and wife, as by swearing, or cursing, or Idolatry, or murther, or whordome, or drunkennesse, or the like: yea, they that live in the customary breach of these duties, are unjust and dishonest, as well as if they broke any other Commandements.

12. The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behaviour one towards another, because of the scandall or honour came to Religion by it. It did greatly adorne and become the Gospel, if they lived amiably together, it made men like of their Religion the better: and contrariwise, it was a foule scandall, and caused Religion to bee lesse esteemed, or else hated, when they lived so ungodly and unquietly together.

13. Because if they live lovingly together, they are like to have a quiet conscience, and a cleane heart: whereas if they jangle and live in discontentment, it is a thousand to one the conscience will be very froward, and their hearts filled with foule lusts after others, Pro. 5. And that the conscience should be froward, how can it be otherwise, when they live in the direct breach of Gods commandement, which (as was shewed before) binds as strongly in this as in any other duty?

14. Because this commandement is the first commandement with promise. To the faithfull discharge of these domesticall duties is promised a long and happie life in the land God hath planted men in.

15. Because men and women may greatly further their salvation by living according to Gods will in this estate; as is intimated, 1 Tim. 2.15.

16. Lastly, let husbands and wives remember their accounts at the last day. Will it not be a wofuli miserie for a rebellious and froward wife to be throwne to hell, and see her quiet and religious husband goe to heaven? and so on the other side.

The use may be for complaint of the generall and grievous neglect of these things in the most men and women. Where may a man observe,Use. in any family almost, that amiable carriage betweene man and wife that ought to be?

Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives?

Ans. 1. It may be God revengeth some sin in the manner of the marriage,Five speciall causes of disorder betweene man and wife. or going about it, of which the parties have not soundly repented; as, precontracts, or marriage for carnall ends, without respect of Religion or Gods glory, as for wealth, or the like: or some secret wickednesse, betweene the parties before marriage.

2. In the most, it is the want of the true feare of God: they are carnall, and so their natures being not regenerate, are full of all evill fruits. Two carnall persons can no more agree together, than two wilde beasts: and what will not men and women allow themselves in, when they doe not from their hearts feare Gods displeasure?

[Page]3. In many it is ignorance of their mutuall duties: men and women doe not studie with care and conscience the particular duties which in this estate God requires of them.

4. In such as know their duties, it is either unskilfulnesse to beare with infirmities, or neglect of daily prayer to God, to fashion their hearts to obey his will in those things as well as in other points of his service and worship.

5. In some it is strange and strong lusts, and inordinate desires; which being not resisted and subdued, the inward cause of all that absurd and perverse carriage shewes it selfe openly.

Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation?

Answ. 1. They should heartily in secret bewaile their former disorders, and seeke pardon of God,Helps for man and wife to attain an orderly and quiet life. and then reconcile themselves one to another, by confessing their faults and follies. These things will never be mended till they be repented of.

2. They should seriously attend to the doctrine of their duties, and heare it with all conscience, and desire to obey and take notice of Gods preceptorie commandement, in requiring these things; and by all meanes take heed of prejudice in hearing, but make conscience to heare this part of the word of God. as the word of God, as well as any other. Thinke not this doctrine too base or meane to be heard or studied, nor imagine that it is but the severitie of the Teacher to tell of so many things to be done by men and women: especially take heed of that profane jesting, to put off the sound practice of this doctrine with jesting one at another. Remember one thing by the way, that it is a great testimonie of true uprightnesse of heart, when men and women make conscience of it, to be good at home as well as abroad. Thus of the first generall doctrine.

Doct. 2. Secondly, we may hence in generall note, That the Word of God, and the instructions of the ministry of the Word, belong to women as well as men: and therefore the Apostles call to the women to heare the Word of the Lord. This point is to be noted the rather, because many give out that the knowledge of religion, and hearing of Sermons, and studying the Scriptures, is not fit for women; God doth not require it of them. Now that this dotage may be the more evidently confuted, consider that which is here intimated. There are a multitude of arguments may be brought: as,

First, the image of God by creation was stamped upon the female as well as the male,Reasons to prove that women ought to be taught their duties as well as men. Gen. 1.27.

2. The profession of godlinesse, good workes, faith, charity, and holinesse, is required of women as well as men, 1 Tim. 2.10, 15. and therefore all means of grace is necessary for them as well as men.

3. It is required of them to be teachers of good things: though they are not allowed to teach publikely, 1 Cor. 14. yet they must teach their children; and the elder women must teach the younger women, Tit. 2.3.

4. They are commanded expres [...]ly to learne the doctrine is publikely taught, 1 Tim. 2.11.

5. The Scripture is full of instances. Of the good woman in the Proverbs it is said, that she was not only a good house-wife, but the law of grace was in her lips, Pro. 31.26. King Lemuel was taught prophecies by his mother, Pro. 31.1. and women followed our Saviour to heare his Sermons: some followed him (I say) from place to place, Luke 8.3, and Mary was commended by our Saviour for choosing the best part, when she set her heart about religious duties, [...]itting at the feet of Christ to hear his word, Luk. 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation, Iob. 4. [Page] At Philippi Pauls hearers at the first were onely women, Acts 16.13. and an honourable narration is made of many Christian women converted, Acts 17.4.12. ult. and we reade of Priscilla, that she was a meanes to instruct Apollos, an eloqent and learned man, and to make him more perfectly to understand the way of God, Acts 18.26. and so we reade of women that laboured with Paul in the Gospel, Phil. 4.3.

6. If women must suffer for their Religion, it is reason they have all the knowledge and helps in Religion: but women are in danger to suffer for Religion as well as men, Acts 8.3. & 9.2. & 22.4.

7. Finally, the way to be saved is the same for women as well as men: and therefore all meanes of salvation belong to them, and are to be used by them as well as men.

Which as it may incourage all women that are religious to study the things that belong to the kingdome of God; so it should teach them to make conscience of what they heare and learne, of the Virgin Mary, to lay up the good word of God in their hearts, and keepe it, and to looke to their waies in all things, that they may please God: for as God is no respecter of persons, but loves godlinesse in women as well as in men; so he doth require sound obedience, and reformation, and holinesse of life, of women as well as men. [...]or with God there is neither Jew nor Greeke, bond nor free, male nor female, but all are one in Christ Jesus, Gal. 3.27, 28.

Thirdly, before I yet come to open the particular parts of the text, it may be asked why the Apostle is so large in speaking to wives, as spending so many verses upon them. I answer, it is not simply because wives are more faulty than husbands, though many times it proves to bee so in many wives; but,

1. Because it is more against nature to obey than to rule.

2. Because women have many hinderances or lets,Why the Apostle is so large in setting down wives duties. both in receiving the doctrine, and in practising it: sometimes they rest in the generall, that they must obey, and so never study particulars; and therefore had need to have it beaten out in particulars for them. Besides, they are in danger to be infected with temptations, evill counsell, evill example, &c.

3. Because the inferiour must mend first: and therefore the Apostle begins with the wives, and would faine have them in order, before they require respect from their husbands.

4. Because if the women be gained to religion, they may be great meanes to worke good upon their husbands: for as they are pernitious instruments of the divell to doe their husbands hurt, if they bee wickedly bent; so may they bee great meanes to doe them good, if they bee soudly reformed themselves, as the Apostle imports in the first verse of this chapter. Besides, if the mother be godly and carefull, though the father should not be so, yet the children may be by her instructed and well brought up, and the advantage from her for the childrens good is the geater, because shee is most with the children, and usually they more affect her than the father.

5. Because many times their provocations from absurd husbands are so great, as, if God did not speake very much to them, they could never indure it with subjection.

To conclude, when things are much urged or repeated in Scripture,What thing [...] are imported by often repeating of them. usually thereby three things are imported about the matter so urged: the one is difficulty, the other necessity, and the third excellency; all three may bee well thought on here. The Lord is very long in giving the charge to wives, and it is, both because it is a very hard taske to learne to be a good wife, and because it is a thing, wonderfull necessary, and because a good wife is a creature much set by of God. The Lord accounts it a great worke and excellent, [Page] when hee can informe and instruct women so farre, as to make them good wives. Which should bee a great incouragement to wives though God set them long lessons to learne, yet it imports he will make great account of them, if they bee teachable scholars. Againe, we may hence gather the vanity of all earthly felicities. Before marriage men and women promise themselves much happinesse in their married estate, and thinke they could live together with all delight; but yet after they are married, they see they are deceived, and therefore need to goe to schoole to learne how to behave themselves one to another. Further, husbands may hence learne of God how to deale with their wives, to make them such as might please them▪ they must treat with them by good arguments, and not by fretting, or reviling, or complayning of them. Thus in generall.

The first part of the charge given to wives, is the proposition, in these words, Likewise ye wives be subject to your owne husbands. In which words foure things may be noted:

1. The terme of connexion, Likewise.

2. The parties charged, Yee Wives.

3. The duty required (viz.) Be in subjection.

4. The parties to whom the duty must bee performed (viz.) To your owne Husbands.

Likewise] This terme leads us to the duty of servants, intreated of before, or else to the worke of coversion to Christ, mentioned in the last verses of the former chapter. If it lead us (as is most likely) to the dutie of servants, in the whole latter part of the former chapter; then the Apostle would thereby tell wives, that God is no respecter of persons. Hee that requires servants should obey them, requires also that wives should obey their husbands, and will indifferently punish the faults of both; yea, if they would have their servants obey them, they must make conscience to obey their husbands; else it is just with God they should bee vexed by their servants, that care not to bee a vexation to their h [...]sbands. And if it be referred to the worke of returning to Christ, then it [...]eacheth, that women must so thinke of the conversion of their soules, as that they make not religion a pretence for negligence or disobedience: they must so seeke the Lord Jesus, as withall they remember to be subject to their husbands, and to looke to I their callings in their family.

Yee Wives.] Note here, first, that in speaking to women, hee gives them such a title as imports onely their relation totheir husbands: they have now lost their owne names, and their fathers names, and are now stiled by the terme that binds them only to their husbands. Note againe, that the charge of subjection is to all wives indifferently: no difference of age, state, nation, degree, or the like, can make any difference in the charge. God requires subjection of all wives, whether poore, rich, noble, wife, yonger, or old, or of what state or quality. A Queen hath no more priviledge than the poorest Cottagers wife,Note. Hester 1. Psal. 45.10. Tit. 2.5. and so contrariwise, poore mens wives must reverence and obey their husbands, as well as those that are more curiously brought up; which should be a comfort to such wives, because no more is required of them, than what is required of all.

Note thirdly, that the Apostle speakes to women, as if hee would single them out by name. Ye Wives; which should teach them to heare their duties, as if God did speake particularly to them.

Be subject.] Concerning the subjection of the wives, many things may be considered.

1. The proofes that it is indispensably required, Gen. 3.19. Eph. 5. 24. Col. 3.18. Tit. 3.5.

[Page]2. The reasons why they must be subject: and so, many reasons may be assigned.

1. Because it is God expresse will; he will have it to be so.Eight reasons why Wives ought to be subject. It is not arbitrary, but necessary in respect of Gods commandement: and they that will not be subject, must thinke what accounts to give to God for the breach of his commandement.

2. It is afterwards urged for example: all godly women, mentioned in Scripture have obeyed their husbands.

3. Because it is equall and meet: for if God give the wife power over all in the family but one; it is great reason she should bee subject to him. God deales fairely with the wife, in that hee makes her subject but to one, and lets her rule many.

4. Because her husband is her head, and the body is governed by the head, 1 Cor. 11.3.

5. Because the man was not of the woman, but the woman of the man, 1 Cor. 11.8. neither was the man created for the woman, but the woman for the man, vers. 9.

6. Because the Angels of heaven doe look for this in all wives, 1 Cor. 11.10.

7. Because it is comely, Colos. 3.18. A wife never carries her selfe with better grace, reputation or honour, than when shee shews most obedience and subjection to her husband. It is a wicked and senslesse pride in many women, that they thinke it is basenesse and dishonour, to bee at their husbands appointment, and to be made to doe what he lists: But these are utterly deceived; for their disobedience can commend them to none but such as have an uncleane divell in them. What more comely in a child than to obey his parents? so is it in Wives. Were it comely for the body to stand above the head, and to rule it? Doth not experience shew, that such wives as are so monstrous, as to professe they will not be subject, or doe in practice crosse their husbands, or rule them; doe we not see (I say) that such creatures are hatefull to God and men? doe not all sorts of people detest them in their discourse? The wife is the image and glory of the man, 1 Cor. 11. is it not an ill favoured sight to see a scurvie picture, that resembles the substance after a vile fashion? As man by obedience is Gods image, so is the woman by obedience mans image.

8. Wives must bee obedient to their husbands, that the Gospel be not evill spoken of, especially the younger wives, Tit. 2.5.

To conclude this point; it is to be noted that he faith, Ye wives be subject, that is, ye Christian wives that professe religion: as if he would say, religion should make you, not only better women, but better wives. The husband should feele the benefit of the wives religion, even in her carriage towards him: the should make it appeare that the more shee heard sermons, or read the Scripture, or praied to God, the better she would become to her husband.

Thirdly, it may bee asked,Why the Apostle chargeth wives only with subjection. why the Apostle chargeth wives onely with subjection, seeing many other things are required of them? The answer may be, first, because this of all other things is most essentially requisite, as that which characteristically differenceth the duty of the wife: she must love her husband; but that is so req [...]i [...]ed of her, as it is required of the husband also: and the like may bee said of other things. But subjection is a thing God so stands upon, as, if they had other praises, as that they were wise, provident, chast, rich, faire, yea religious; yet if he may not prevaile with them in this point, he is not pleased with the rest. Secondly, because this duty foundly performed, doth imply the rest, and in the practice of it causeth the practice of other duties. Thirdly, in that the Apostle doth reduce all their duties into one word, he doth it, thereby to cut off all excuse; for if they cannot remember [Page] one word, they can remember nothing: and if they will not obey in one commandement, it shewes that they are governed by a very spirit of profanenesse, as being persons that resolve to live as they list.

In what things they are to be subject.Fourthly, it would be considered in what things they must be subject; and so wives must be subject to the husbands commandements, to do in all things what he appoints or desires to be done. They must shew a minde desirous to please their husbands, in obeying the directions he gives in matters of the family, or any other things may concerne his profit or contentment. As the Church is ruled by the word of Christ, so must the wife be ruled by the word of her husband. His will must be her law to live by. So likewise she must be subject to his reproofes; to amend what he dislikes, and to avoid what is displeasing to him: so likewise she must be subject to his restraints, and to the order he gives about her labour, diet, apparell, compan [...]e, or the like; striving in all things to please her husband, 1 Cor. 7.34. Ephes. 5.23. and this subjection extends also to that due benevolence the Apostle requires, 1 Cor. 7. 3, 4, 5.

The maner how they must submit.Fifthly, we must consider in what maner wives must be subject; and so divers things are required of them: for their subjection must have in it care, honour, and sincerity. First, they must be subject with care, and study to doe and dispose of all things so as the husband may not be displeased or disquieted. A wise woman is said to build her house, Pro. 14.2. which notes, that the studies in every businesse how to set every thing in order, as the Carpenter doth study how to set every part of the frame in joint. Oh that this word Studie could be carved upon the hearts of women, that they might never forget it: what a world of unquietnesse and inconveniences might be prevented, if care and studie did enter into their hearts? Secondly, they must be subject with honour to their husbands: now wives honour their husbands, and shew it divers wayes; as, by giving them reverent titles, as Sarah called her husband Lord; and by modest and shamefac't behaviour in her husbands presence: her husband should be the covering of her eyes; and by striving to imitate what is excellent in her husband, so she should be his image and his glory, as man is the image and glory of Christ; and by avoiding all company that is suspected or disliked by the husband, and by concealing and hiding his infirmities as much as she can. Thirdly, the sincerity of her subjection must appeare many wayes; as first, by being subject to him, not in some things, but in all things, as the Church is subject to Christ. Secondly, by being subject at all times, and in all places; at home as well as abroad, and alwayes as well as for the first quarter of the yeare. Thirdly, by practising this subjection, not in outward shew only, but in her very spirit, Mal. 2.15. and that not for feare or shame, but for conscience sake, and willingly, out of the love and honour she beares to her husband, performing this subjection to her husband, as it were to the Lord himselfe, Eph. 5.12. Finally, she must make conscience to obey and be subject, though the husband did not find fault, or much require it, even because God doth require it.

In what cases the wife ought not to subj [...]ct her selfe.Sixtly, it would be considered negatively, in what cases or respects the wise is not subject to the will of the husband: and so her subjection is qualified, and limited, or lightned divers wayes. First, in the quality of her subjection: she is not to be subject with a servile subjection, as a servant or vassall is subject to his Lord, but in a sweet and familiar kind of subjection, as the body is subject to the head▪ and as one that is partner with him in many priviledges both temporall and eternall: they remaine still companions and yoake-fellowes. Secondly, in the matter of subjection: she is not subject to his will in matters of her soule and religion, when his will is co [...]trary to Gods will. Wives must be subject, but it must be in the Lord, Col. 3 15. The unbeleeving [Page] husband must not compell the beleeving wife to change her religion, or to neglect the meanes of her salvation. And againe, she is not so subject but she may admonish and advise her husband with certaine cautions; as, if she be sure the thing she speakes against be sinfull and hurtfull: and withall, that she speake without passion or contempt, with reverence, and without frowardnesse or imperiousnesse. Thus Abraham is bidden to heare his wife, Gen 21. 12. Againe, her subjection doth not bind her to consent to or conceale his whoredomes, wherein he breakes the Covenant betwixt them, and defiles the marriage bed: nor is she bound to obey him in any thing she knowes to be a sin: nor am I of their mind that thinke she is subject to her husbands blowes and stripes, for that doth import a fervile subjection, and not a free subjection: I meane, that I doe not thinke it any part of the husbands power over his wife to correct her by blowes: her vices that cannot be corrected by words must be committed either to the Magistrate, or to the Church censures to reforme. Likewise I conceive that she is not bound to deliver her body to her husband, when she is apart for her disease, Levit. 18.19. Ezek. 8.6.

Seventhly, the sins by which wives transgresse against this subjection to their husbands be many, viz.

Usurping authority over the man, by teaching him in matters of religion,Particular sins of the wife again subjection. 1 Tim. 2.12. or busying her selfe in directing or finding fault with him in matters belonging to his calling, & are out of her reach. Impatience and frowardnesse, passion, brawling, chiding, crying, &c. Idlenesse and slothfulnesse, especially when they disappoint usually the trust or desires of the husbands, in things wherein they might and ought to be helpfull in their labours, or in the oversight of the workes of their servants.

Vile estimation of their husbands, though but in the heart; but much more when it is shewed by unreverent termes, or nick-names, or words of reproach, or by complaining of the infirmities of their husbands, and finding fault with them before others.

Suspicious and base interpretations of the actions of their husbands, as when Michol so censured David for his dancing before the Arke.

Wastefulnesse, either by improvidence, or vaine expences, Pro. 14.1. especially when they are so impudently monstrous as to professe they will not be ruled by their husbands, but will be masters. And thus of the duty charged upon the Wives.

The parties to whom they owe this duty followes: and they are their owne Husbands.

To your owne Husbands.] Two things may be noted.

1 That all husbands have the same right and authority over their wives Wives must be subject, though their husbands be poore; yea, though they be froward and perverse, yea, as the coherence shewes here, though they be carnall and wicked persons: and so though they be ignorant, and not able to dwell with them as men of knowledge, though they be diseased and in great affliction, as Iob was.

2 That wives are to be subject onely to their husbands; not to their children or servants, much lesse to a strange woman, if the wicked husband should bring any into the family: and she must be subject to her owne husband, to be directed and ordered by him, not by the husband of another woman.

Thus of the proposition, the explication of it followes: where the Apostle requires three things of the wife.

1 Amiablenesse in her carriage, that she might win her husband if it were possible, ver. 1.

[Page]2. A chaste conversation with feare, ver. 2.

3. Meeknesse, and a quiet spirit, ver, 3, 4.

For the first part, we are to note two things about the amiablenesse of her behaviour. First, the fruit to be hoped for by it, viz. the winning of the husband. Secondly, the meanes how it should be done, viz. by conversation.

Might be won.] What kind of winning doth he here meane? I answer, first, an obedient carefull wife may win her husband to be a good husband, that was before a froward, unruly, unkind, violent, or injurious husband. But I thinke that is not that which is here meant, or not all the Apostle meanes: for he meanes it of winning of the carnall husband to religion.

Quest. But can any man be made a religious man without the Word? can a man be saved, and find the way to heaven without the preaching of the Gospel?

Answ. I take it the Apostle doth meane only of a winning by way of preparation in generall: as, the good conversation of the wife may win the husband not to think so ill of the religion she professeth as he did, and may win him to be contented to goe to the means to heare the Word; by which means he may be effectually called and sanctified.

Divers waies of winning men.For the better understanding of this point, you must understand that men are said to be won in Scripture by divers meanes: as, some have beene won to beleeve for the miracles they saw, and yet Christ did not trust many of them, Iohn 2. some have beene won by private admonition; but that is to be understood of perswading them to some good dutie, or to receive some truth, or to forsake some sin or errour, Iames 5. ult. some have beene won by judgements and afflictions; as the Israelites many times came crying to God for mercie, when the hand of God was upon them, and yet fell away againe afterwards: some have beene won by the faire conversation of others, as here: but the only ordinary meanes to win a soule effectually to God is the Word of God preached, Rom. 10 14, 17.

Note.But one thing we may note here, that a man may be won, and yet not effectually. A man may convert, and change, and suffer much alteration, and yet not be a new creature: yea, other Scriptures shew that a man may be won by the Word it selfe, so as in his owne judgement, and the hope of others, it seemes his soule is indeed won, and yet it will come to nothing in the end. Wicked men have somtimes great remorses, are much touched, promise reformation, consent, for the time, to enter into the profession of religion, like of the way of God in the generall, resolve to heare the Word constantly, &c. and yet all this comes to nothing, but vanisheth, and they returne to their old courses.

Causes o [...] revolting in many are divers.The causes of their revolting are in divers men or times divers. Some flie off againe because of reproach. Some for want of meanes to nourish what is begun. Some are driven backe because they had not cast up their accounts, what it would cost them to build the Tower of godlinesse, or what would be necessary to overcome so many enemies. Some are choaked with worldly cares and lusts: but in all, the reason is, because they were not soundly converted. The old heart would never hold out to doe the taske of godlinesse.

Quest. But being won so farre as to like of religion, to feele remorse, to resolve to become religious, &c. what did they want of sound conversion?

Ans. In those that are won only to a temporary kind of grace, or generall preparation, divers things appeare to be wanting: as, either they had no sound sorrowes for their sins, or never soundly turned from the love of the world, or could not forsake particular beloved sinnes, or were never throughly [Page] perswaded to forsake carnall dependancies, or did not think of hiring themselves to doe the worke of godlinesse for ever, or had no hearty love to such as feare God, or the like.

The consideration hereof should awaken all sorts, especially such as newly entred into the profession of religion, to looke to themselves, and try their estates foundly, whether they be won effectually or no.

Quest. But how may I know that I am won effectually, now at this time of remorse, or now that I resolve to take a new course?

Answ. Thou art right and effectually converted if these things following be true of thee.

1. If thou be inwardly abased and humbled in the sight of thine owne vilenesse:Nine signes to know whether we be won effectually. if in thine owne eyes thou discerne thy selfe to be a foole and unapt for Gods kingdome; and if thy sins be a sensible lo [...]d and burthen unto thee, of which thou art weary, Mat. 5.3. & 11.29. 1 Cor. 3.18. and thy pride and conceitednesse be subdued.

2. If thou have overcome the world, 1 Iohn 5.4, 5. & 2.15. and canst shew it by forsaking the fellowship of ungodly persons, 2 Cor. 6.17. and canst deny the carnall counsell of carnall kindred, Mat. 10. and canst hold on this course, notwithstanding the reproaches will be cast upon thee and others, Esay 8. & 59.15. 1 Pet. 4.5. and dost find that thy taste in earthly things is marred, so as thou dost not find that favour in them thou wast wont to doe, Rom. 8.5.

3. If nothing can heale thee of those remorses thou feelest, but the Word and Ordinances of God, Hosea 6.1, 2. If merry company, carnall counsell or time, will heale thee without spirituall medicine, thou art not right.

4. If thou have attained to an es [...]imation of Jesus Christ above all things, accounting him only precious; and findest that thy heart striveth to settle it selfe in the trust upon him and his merits, Phil. 3.8. Gal. 6. 1 Pet. 2.6.

5. If thou have a spirit without gu [...]te, Psal. 32.2. and that will appeare,

1. By thy desire to bee godly and religious, more than to seeme so, Rom. 2.26.

2. By thy desire to be rid of all siu, and to be turned from all thy transgre [...]ions, Ezech. 18.30. setting thy selfe against thine owne iniquity, 2 Sam. 22.24. If thou feele a combat within thee; the spirit striving against the flesh, as well about inward sinnes, as outward, against the very evill that cleaves to thy best workes, and against those sinnes that thou most lovest, or have beene most gainefull or pleasing to thee, Gal. 5.17.

3. This will be clearer, if thou desire to forsake thy sinnes in thy youth, or prosperity, while thou couldest yet securely commit them.

4. If thou keepe thy goodnesse in all companies, as well when thou art absent farre, as when thou art present with such as are religious, Phil. 2.12. doing righteousnesse at all times, Psal. 106.2.

6. If thou love the house of God above all the places in the world, and that thy thirst after meanes continue and last, and be renewed after the food of thy soule, as thy stomacke is afte [...] thy bodily food Psal. 26.8. & 84. Iob 23. 12. Psal. 119.20.

7. If thou honour them that feare the Lord, and are religious, above all the people in the world, discerning betweene the righteous and the wicked, contemning vile persons, and joyning thy selfe to the godly, as the people thou wilt live and die with, and as the best companions of thy life, Psal. 15. Mal. 3.17. Psal 16.3. 1 Iohn [...].14.

8. If the vaile be taken off thy heart, so as thou canst heare as the lear [...]ed, and understand spirituall doctrine, that before was harsh and foolishnesse to thee, 1 Cor. 2.14. 2 Cor. 3.15, 16, 18. Esay 51.6.

[Page] 9. If thou find that thou canst not sin. Marke it▪ the Apostle Iohn saith, he that is borne of God cannot sin; he meanes, he cannot sin as he was wont to doe: for either God crosseth him still, and hinders him, or he finds that he cannot affect his sin so heartily, or commit it with his full consent, or with his whole heart, as he was wont to doo, 1 Iohn 3.9. the power of sinning is marred and dissolved in him.

Now that this worke may prosper, if you find your selves any way effectually won, be advised then to looke to these rules following:

1 Take heed of smothering of doubts: aske the way to heaven, and seek resolution in things of so high importance, as your Vocation, Justification, Sanctification and Salvation are, Ier. 50.4.

2 Looke to it what teachers and what doctrine you heare: choose that food for your soules that is most wholesome; be not carryed away with the inticing words of mans wisedome.

3 Be carefull to humble your soules in secret, judging your selves for your sins before the Lord. Be not sleight in this great worke: though you have repented, yet repent still, till your hearts be fully settled, and the power of your corruptions broken: rest not upon common hopes, or probabilities, or the good opinion others have of you, but lay a sure foundation for your owne faith and hope, Ier. 31.20.

4. Come constantly to the light, that it may be manifest that your workes are wrought in God; and let the Word of God be the light to your feet, and lanthorne to your pathes, Iohn 21.22. Psal. 50. & Gal. 6.16.

What remaines now, but that I should beseech you to returne unto God with all your hearts? Give your selves to God, he will keepe that which you commit to him, till the day of Christ. Let not our words be as water spilt upon the ground. Oh that the Lord would bow the heavens, and come down amongst you, and take possession for himselfe, and perfect the worke he hath begun in some of your hearts. Remember the covenant you have made with God in the Sacrament; made it (I say) over the dead body of your Saviour. Now is the axe laid to the root of the tree, now or never beare fruit. This is the day of salvation: say you, This is the day the Lord hath made for our conversion. God is gracious, if you turne to him with all your hearts; and just, if you prove false in his covenant. Though grace in you be but as the smoaking flaxe, yet it shall not be quenched: the Lord establish his worke. I [...] you hold out to the end you shall be saved.

That they which obey not the word.] The persons that may be won are described by these words, as a Periphrasis of carnall persons, men that are not in Christ: and so may note either such husbands as were Gentiles, or such husbands as were carnall Christians.

If by those husbands be meant unbeleeving Gentiles, a question may be asked, viz. how the Gentiles are said to disobey the Word of God, seeing it was never given unto them? For answer, we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel: and therefore now they are bound to obey it as well as any others: and this was the condemnation of a world of them, that light was come amongst them, and they loved darknesse rather than light. Otherwise, considering the Gentiles without the Law brought to them, they shall be judged, not by the Law written (which they had not;) but by the Law of nature, which they had in their hearts, Rem. 2.15, 16.

Now if by these words be meant carnall Christians, that had turned from Gentilisme, and received the profession of Christian religion, but yet followed their carnall courses, we may then note, that the bare change from a false religion to the profession of the true is not sufficient to salvation. A man that [Page] hath professed a false religion had need of two conversions: the one is, from his false religion to the true; and the other, from profanenesse to sincerity in that religion. The corne must be fetched from the field into the barne; but that is not enough, for so is the chaffe: but it must then be taken from the barne into the garner. To leave Popery, and turne Protestant, is not in it selfe sufficient, unlesse a man turne from the profanenesse that is in the multitude in true Churches, to embrace the sincere profession of the Gospel. And there is reason for it: for in changing from a false religion to a true a man doth but change his profession, or his mind at best; but he that will be changed effectually, must change his heart, and whole conversation, and become a new creature.

So that then these words describe a carnall man, viz. that he is such a one as doth not obey the word of God. By the Word he meanes here the doctrine published by the Prophets and Apostles, and now contained in the Scriptures. Many Doctrines may be hence observed.

1 The Scripture is Gods Word, because God thereby doth expresse the sense of his mind, as men doe by their words. The Scripture is not the word which God the Father begate, but is the word which God the Father uttered, and is the word which God uttered to us bodily creatures. God, though he be a Spirit, yet doth speake both to spirits and bodies: to spirits, by a way unknowne to us: to bodies he hath spoken many wayes, as by signes, dreames, visions, and the like: so by printing the sense of his mind in the minds of creatures that could speake, and by them uttered in word or writing what he would have knowne. Thus he spake by the Patriarks, Prophets, Christ, and the Apostles. They that deny that God hath any words, either deny that God is, as Psal. 14.11. or else, that conceive him to be like stockes, or stones, or beasts, as Rom. 1.23. or else thinke he can speake, but will not, because hee takes no care of humane things, as Iob 22.23. These are Atheists.

2. The Scripture is called the Word by an excellency, because it is the only word we should delight in. God since the fall did never speake unto man more exactly than by the Scriptures; and we were better heare God talke to us out of the Scriptures, than [...]eare any man on earth, yea, or Angell in heaven: yea, it imports that we should be so devoted to the study of the Scriptures, as if we desired to heare no other sound in our eares but that; as if all the use of our eares were to heare this Word. Let him that hath eares to heare, heare.

3. This Word of God now in the time of the New Testament belongs to all men, in the right application of the true meaning of it. Once it was the portionof Iacob, and God did not deale so with other Nations, to give them his Word: but now that the partition wall is broken downe, the Gospel is sent to every creature. That is here imported, in that unbeleeving husbands are blamed for not obeying the Word: which should teach all sorts of men to search the Scriptures, and [...]o heare the Word devoutly, and withall know that the comforts, terrours, and precepts co [...]ained in it, will take hold upon all sorts of men respectively.

4. The Word of God ought to rule all sorts of men. That is implied here, in that fault is found with these unbeleevers, that they obeyed it not. It was given of God to that end, to instruct, reprove, and direct men in all their waies, 2 Tim. 3.16, 17. It is the Canon or rule of mens actions, Gal. 6. 16. It is the light and lanthorne God hath given to men: it hath divine authority. If we will shew any respect to God, we must be ruled by the Scripture, which is his Word.

5. Unregenerate men have no mind to obey the Word: and the reason is, because they are guided by other rules, which a [...]e false; as their owne reason, [Page] the customes of the world, the suggestions of the divell, and the like: and because too the Word is contrary to their carnall desires; and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures: and besides too, the light of the Word is too glorious for his eyes: he cannot see into the mysteries contained in it, because they are spiritually to be discerned; and the naturall man therefore cannot perceive the things of God.

6. It is a dangerous thing not to obey the Word of God: they are accounted for lost and forlorne men here that doe not obey the Word. Men be deceived if they thinke it is a course may be safe for to disobey Gods Word: for Gods Word will take hold of them, and destroy them, and it will judge them at the last day, Zech. 1.4, 5. 2 Thes. 1.8. They are but lost men, cast-awaies, that care not for Gods Word.

7. Nothing is to be reckoned a sin which is not disobedience to the Word. That which is not contrary to some Scripture is no transgression: and therefore men should take heed of burthening themselves with the vaine feare of sinning, when they breake no commandement of God, but only unwarranted traditions, either on the left hand or the right.

8. The constant omission of religious duties and good workes proves a man to be a carnall person, as well as the committing of manifest injuries, or grosse offences. Here the Periphrasis of a carnall person is, That he did not doe what the Word required.

9. Men that obey not the Word may be won: which should be a great comfort to penitent sinners. It is true that disobedience, clothed with some circumstances or adjuncts, is very dangerous: as, when men have the means, and love darknesse rather than light, Iohn 3.20. and when men are smitten with remorse, and have blessing and cursing set before them, and see their sins, and feele the axe of Gods Word, and yet will on in transgression, Deut. 11. 28. Mat. 3 10. or when men are called at the third, or sixth, or ninth houre, and will put off and delay, upon pretence of repenting at the eleventh houre, Ma. 20. or when men are powerfully convinced, and will raile and blaspheme, and contradict the Word, Acts 13.45, 46. & 18.6. and when God pursues men with his judgements, and they refuse to returne, Ier. 5.2, 3, or lastly, when men despight the spirit of God, and sin of malice against the truth, Heb. 10. 26, 27, 28, 29, 30.

10. The chiefe doctrine is, That sound obedience to the Word of God is the Character of a true Christian; a marke to distinguish the true Christian from the false, and from him that is no Christian at all: God makes his count by righteousnesse, Rom. 10. To professe the true religion, to understand the Word, to beleeve it with historicall or temporall faith, to talke of the Word, to receive Baptisme, and the signes of the Covenants, or the like, makes not an essentiall difference. It is obeying the Word proves us to be true Christians. Not the hearers, but the doers of the Word are acknowledged for just persons, Mat. 7.26, 27. Iames 1.22, 23, 24.

But that we be not deceived in our obedience, we must know that unto sound obedience divers things are required: as,

Sixe things required to sound obedience.1. That his obedience be from the heart, Rom. 6.17.

2. That his obedience ariseth from the love of God, and the hatred of sin, as it is sin, and not from carnall and corrupt ends, Deut. 30.20. Iosh. 22.5. Mat. 4.19.

3. That his obedience be in all things with respect to all Gods Commandements, though it be against his profit, ease, credit, or the like, Heb. 11.8. Gen. 22.12. Psal. 119.6. Exod. 15.26.

4. That he doth righteousnesse at all times; that he continue in his obedience, [Page] and obey at all times, that is, constantly, and not for a fit, Psal. 106.2. Hos. 6.5. Gal. 5.7. 2 Kings 18.6. I [...]m. 1.23.

5. That he make conscience of obeying the least commandement, as well as the greatest, Mat. 5.19.

6. That obeyes the commandements of the Gospel, about beleeving in God and Jesus Christ, as well as of the Law: that practiseth obedience of faith, and lives by faith, 2 Thes. 1.8. Rom. 1.5. Mat. 16.16.

11. It is to bee noted, that the Apostle useth faire language, when hee speaketh even of carnall men. He gives not these carnall husbands reproachfull words, but onely saith, they obey not the Word; and the reason may be, because the conscience of a man is not won by the terror of words, but by the evidence of the matter. And besides, the Apostle did not thinke it fit that wives should bee humoured in the violent dispraises of their husbands: It is not profitable for inferiours to conceive much of the hatefulnesse of the sins of superiours.

12. Religion doth not binde wives to account carnall husbands to bee religious. They may know that they are carnall, and yet not sin against their husbands in such judgement, so as they judge by infallible grounds: for though the wife must love her husband, with matrimoniall love, above all other men, yet shee is not bound to beleeve that he is the best man in the world.

Lastly, it is a great affliction to a Christian wife, to have a carnall husband. Till she have won him, shee is but in a distressed estate; for other wicked men she might shun, and so avoide the discomfort ariseth from seeing and hearing their wickednesse: but an evill husband shee cannot, nor ought not to depart from him, though shee must avoide his sinne, 1 Cor. 7. and from such a husband shee cannot have the helps shee should have from a husband that could dwell with her as a man of knowledge. Besides, the many waies in which such a husband may, or will hinder her in the course of godlinesse: besides, it cannot but bee a great griefe to her, to thinke of their parting out of this world, that the one of them must goe to hell, and that the companion of her life, when he dies (if he repent not) must be an eternall companion of devils.

13. Good wives may have ill husbands; such wives as are truly religious and obedient, may have husbands that will not obey the Word of God: and that ariseth sometimes from the improvidence, or ill providing of parents. Many parents that have children that obey them, and will bee ruled by them, doe dispose of them for carnall ends, to carnall or ill disposed husbands. Sometimes from the hypocrisie of such men as feare God, but prove not so when their wives enjoy them. Sometimes from an unruly affection in good women, who though they know the men they choose to bee carnall, yet they will have them though it prove to their owne continuall woe and affliction. Sometimes from a speciall corruption of nature in some husbands, who either are loving husbands, and yet but carnall men; or are good men, but bad husbands. Sometimes it ariseth from the speciall grace of God to the wife; who though she was carnall when shee married the carnall husband, yet afterwards is converted and effectually called: and this was the case of such women [...]as the Apostle seemes here to write to. Sometimes it falls out by a speciall and unavoideable providence of God, though all meanes have beene used to trie or prevent this evill in the husband: for marriage being to be reckoned amongst outward things, God, for reasons knowne to himselfe, and alwaies just, will give ill husbands to good wives. And contrariwise, it may be God knowes, that if some good wives had better husbands, they would [Page] prove worse wives, or both husband and wife would be more unapt for the kingdome of God.

14. Unequall matches ought to be avoided as much as may be: and that may be gathered from the maner of the Apostles speaking, in that he saith, If any obey not the Word. If any, as if he would import, that it is a case he desired might be very rarely found amongst Christians.

They also may be won.] We reade in Scripture of divers kinds of winnings:Divers kinds of winning. there is a spirituall winning or gaining, and there is a worldly winning. About the spirituall winning we reade of the winning of Christ, Phil. 3.8. which is the worke of a particular beleever, labouring and wrestling with God, in the use of his ordinances, to obtaine, by the gift of his free grace, Jesus Christ for his justification, and sanctification, and finall salvation. Likewise we reade of the winning of grace and spirituall gifts; and so godlinesse is called gaine, and the good servants are said to win or gaine more Talents to the Talents they had. And this gaine is gotten by a spirituall trading, in the diligent emploiment of the gifts the godly have, to get them encreased. We reade likewise of the winning of other mens soules in many places; and that is done either by the Preachers of the Gospel, conquering the hearts of their hearers to the obedience of the Word of Christ, and unto sound conversion; or else it is done by private persons, that by their examples and good carriage, or by their admonitions or counsels, doe perswade and incline others to a liking of a new life, or to humiliation and reformation of some particular faults. We reade likewise of worldly gaine and winning, when men by their sports strive for prizes, or in their trades labour for lucre and gaine. Now this latter kinde of gaine differs greatly from the former, both in the matter of the gaine, and in the manner of seeking it: for there is no comparison betweene the gaine of grace and godlinesse, and the gaine of riches and honour; the one is transitorie, the other eternall: the one is true riches and gaine, and serves for the best uses, the other is but in shew, and serves for the meaner uses of a corporall and temporall life: the one doth alwaies doe us good, the other doth often doe men hurt, and therefore is called filthie lucre. And in the manner of getting or holding these gaines there is difference: we may covet the best gifts, and long after them, and love them, and joy in them; but we are forbidden the coveting or loving of wordly things. But in this place the Apostle speakes of the winning of soules, about which the Etymologie affordeth matter of profitable consideration. The originall word [...], signifies gaine, and withall, the joy and delight of the heart in gaining: this gaine being called [...], because [...], that is, it pleaseth and delighteth the heart. And it signifieth craft or policie: and therefore in that language a Foxe is called [...]. He hath his name from this word: which may teach three things:

Note.1. To win a soule is a great gaine; which must needs be so, because to win a soule is more than to gaine the whole world: for what shall it profit a man to winne the whole world, and lose his owne soule, saith our Saviour?

2. It is a marvellous joy to the heart of man to win soules to God: no man that understandeth the worth of the gaine can be pleased with any thing more than with that. The people never comfort the hearts of their godly Teachers more, than when they are won by them to sound obedience to the Word of Christ; nor can grieve them more than by their wilfull resisting of the meanes.

3. It requires a great deale of the spirituall policie and skill to winne soules: a Minister that would doe it must sometimes be like a Foxe. It is [Page] written of the Foxe, that when he is very hungry after prey, and can finde none, he lieth downe, and feigneth himselfe to be a dead carcas [...]e, and so the Fowles fall upon him, and then he catcheth them.What a Minister must doe to win soules. Even so a Minister that hungreth after the winning of his hearers, must sometimes be driven to make a very carcasse of himself, by denying himself, & turning himself into all forms, that his hearers may be inticed to flocke to his doctrine. Paul is faine to deny his maintenance, and to become all things to all men, even to be a servant unto all, that he might win some, 1 Cor. 9.19, 20, 21, 22. Yea, sometimes a man, to intice his people, must deny his owne profit, and make himselfe like a dead carcasse in respect of profits, that so he may the better allure them to fall upon him in his ministry. Some people will never be caught, if the Minister be bussling amongst them for the utmost of his Rights: but if a man will endure to be stript of his Rights sometimes, they will goe to heare such a man, and so may be catched.

And thus from the Etymologie of the Word. The matter it selfe imports divers things done upon the person so gained: as also it notes something in the disposition of the party that is to win, and withall, something in the estate to which he is won.

For the first, when a man is said to be won, it imports, first,To be won, what it imports. that he is brought to see that he is lost in his former estate: secondly, that he is brought to confesse his misery and sin, and withall, to yeeld himselfe with humilitie of minde to bee disposed of by the supreme Conquerour, and withall, that hee giveth over all opposing of the way of godlinesse. Which may serve for triall to all such as account themselves gained to godlinesse: for such as oppose sincerity, or see not they are lost, or yeeld not themselves to be disposed of by Jesus Christ, are not indeed wonne, whatsoever they professe.

For the second, it notes, That such as are truely godly shew their affection to such as they are linked to in the bonds of nature, by their earnest desire after the salvation of the soules of such as they are tied to in those bonds. Thus Paul desired the salvation of the very Nation he was of: thus parents shew their love to their children, by bringing them up in the nurture and instruction of the Lord; and thus here godly wives shew their love to their husbands, in endeavouring to win them to godlinesse, and the obedience to the Word. Which serves also to trie the affections men professe they beare to their kindred, or neighbours, or any they are linked to in nature or affinity. Parents love not their children, that endeavour not to get grace for them, as well as riches; and so neighbours should shew their love, by admonishing, instructing, and edifying one another, 1 Thes. 5.14.

For the third, in that he saith evidently, Won, not mentioning to what, it imports that such as are won to true godlinesse are likewise won to all happinesse, even to Gods Kingdome, in respect of their right to it; especially if they be effectually converted. He is won to glory that is won to g [...]ace Which also may serve for triall: for if thou canst find that thy heart is wonne to sound sanctification, thou maist from thence assure thy selfe of thy salvation, as certainely to be had, as it is certaine thou hast sanctification.

They also.] This Also imports two things.

First, that the Word of God never wins so many,Note. but there are still more to be wonne: though thousands were converted among the Gentiles, yet still there was hope of winning more. In the spirituall husbandrie all times are not times of harvest, and in the harvest all the spirituall graine is not ripe at once. The Jewes were first to be gotten in, and then the [Page] Gentiles were ripe for the harvest, Iohn 4. and when the fulnesse of the Gentiles is come in, by that time the Jewes will be ripe againe; and so it is in particular Countries, Cities, Parishes, Families. And as in winnowing, though it be done with never so good a winde or skill, yet some graine will still be in the chaffe: so it is in places where the most good hath beene done by the meanes. And herein, God is better than the naturall husbandman; for the naturall husbandman will never winnow the chaffe over againe for a few graines of corne, nor will he thresh over his straw againe, if but a few cornes of wheate or barley bee in the straw: but God will winnow a great heape, if it were but at length to find one graine of spirituall corne. It may bee often observed, that in some places God sets his servants to thresh or winnow in great assemblies of chaffe, and yet after divers yeeres labour, it may bee they get but one graine of corne, that is, convert after much toile, perhaps but one or two soules.

Now if any aske why all that belong to God are not converted all at once; I answer, that it were sufficient to satisfie us, 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.Why all are not converted at once. 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 [Page] 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.

[Page] 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 all that are borne of God; though in respect of outward fruits, and the power or joy of inward gifts, they may bee said to lose, Ioh. 3.9.

Divers waies from God to further our salvation. Without the word.] God hath divers meanes to further the salvation of men, and he is pleased sometimes to worke by one meanes, and sometimes by another; sometimes by the Word preached, sometimes by the Word read, sometimes by Prayer, sometimes by the Sacraments, sometimes by the example of his Servants. So that God doth worke our good sometime by one ordinance, and not by another, in the same thing and at the same time: sometimes he will cure a man of a particular trespasse, by the admonition of some private Christian, Mat. 18.15. Iam. 5. ult. sometimes he will bring a man to feele legall terrors by the doctrine of the Law, and sometime hee will worke it by afflictions: sometimes he will prepare a man to receive the grace of Christ by praier, as he did Cornelius: sometimes hee winnes him to it by the example of his servants, as here. And the reason is, partly because God would shew the vertue that is in each ordinance, and partly to teach us not to despise or neglect any of the meanes, and partly to shew his owne power, that workes freely by what meanes hee will, as being not tyed to any. And therefore they deale very corruptly and perversly, that under pretence of commending one ordinance of God, labour to abase the respect of another, as they doe, that say the house of God is a house of prayer, and therefore there needs not so much preaching; not considering that our Saviour Christ himselfe, that alledged that place out of the Prophet to condemne buying and selling in the Temple, yet did spend his greatest paines in preaching in the Temple, and out of it; thereby shewing, the prime ordinance of God, for the conversion of the soules of men, was the preaching of the Gospel to them.

Doct. 1. By the conversation of the Wives.] Great heed ought to be taken by such as professe Religion, in looking carefully to their conversation, especially towards such as are without, Col. 4.5. Ephes. 5.15. 1 Pet. 2.12. It is not enough to doe good duties, but we must doe them as becommeth godlinesse, Tit 2. and so as may allure and win the very ungodly: and therefore it is required, that our works should shine, Mat. 5.16. for by our practise wee resemble God himselfe, and by our workes professe to shew, not only what Gods Word is, but what Gods nature is. Our life must have the image of God printed upon it: and therefore they doe fearefully that professe Religion amongst wicked men, and by their workes order themselves so foolishly, deceitfully, conceitedly, wickedly, that they cause the name of God to be blasphemed.

Quest. But what should wee doe to our practise, that by our conversation wee might allure and win wicked men to a love of the truth?

By what meanes we may win wicked men in our conversation. Answ. 1. First, wee must avoide such things in our conversation, as may irritate them: as scandalous behaviour in any particular offence; as deceit, lying, filthinesse, drunkennesse, pride, covetousnesse, passion, or the like; and withall take heed of mis-spending our zeale, about such things wherof demonstration cannot be made to the conscience. And besides, in the good things we [Page] doe we must take heed of conceitednesse and ostentation, but in meeknesse of wisedome have our conversations amongst men, Iames 3.13. and further, we must take heed of judging and censuring of others, even of those that be without, Iames 3.17.

2. Mortification doth shine effectually into the conscience of wicked men: it doth move them much, if they see we be such as doe heartily judge our selves for the faults that hang upon us, and doe not allow our selves in any sin, Esay 61.3.

3. A sound contempt of this world, and the things thereof, doth much affect the very naturall conscience of men, if they see that not in words but in deed, the love of this world, and the glorie thereof, be not in us: and contrariwise, it much vexeth them that we should professe the hope of heaven, and contempt of the world, and yet be as full of cares, feares, covetousnesse, and such like ill affections, as the very men of the world.

4. Meeknesse and softnesse of nature exprest in our behaviour, is very amiable, as the coherence in this Text shewes, and Tit. 3.1, 2.

5. Mercie to the poore, especially if we doe abound in it, and be ready and cheerefull to it, doth justifie us much before men, Iames 1.26.

Doct. 2. A good example, even in inferiours, may win men to Religion. True Religion, expressed in practise, is amiable in all sorts of Christians; women as well as men, inferiours as well as superiours, servants as well as masters, children as well as parents, Tit. 2.3.9.10. Luke 1. and the reason is, because the true grace that is expressed by any Christian hath the likenesse of God printed upon it, and so is amiable for his sake, whom they by their works resemble. And this may be a great encouragement to inferiours, and should breed in them a great care of well-doing. But the main thing intended in this Text is, That religious wives ought to strive to win their husbands, if they have such as are not religious, or not in such soundnesse as they ought.

Quest. But what should a wife doe to win her husband?

Answ. She must in generall resolve to doe it, not by her words, but by her conversation, as this Text shewes. It is not her talking to her husband will doe it; no nor her talking of religion to him that in it selfe is like to prevaile. It concernes women very much to remember this point of the Apostle, to seeke the reformation of their husbands by their conversation, not by their words.

Ob. But Abraham was willed to heare his wife, Gen. 16.

Sol. What then? hath every wife such an husband as will heare her, as Abraham did his wife? Besides, the question is not, what the husbands should doe, but what the wives should doe when the husbands as not such as they should be.

Ob. But how shall a woman know when to speake to her husband, and when not?

Sol. She must not speake to him, no not of religion, 1. when in the matter she would speake of she is not furnished to speake as becomes the Oracles of God: 2. when by experience she hath found that her husband is irritated and provoked by her words: 3. when she is not her selfe free from some fault, as apparent in other things as that is she mislikes in her husband.

Qu. But what things must she looke to in her [...]nversation, that she may by her workes win her husband?

Answ. The first thing is, that she be in all found subjection, obedient to her husband in all things, or else God may win him,What things a wife must especially practise, to win her husband. but she must have no part of the praise of it. And this is strongly imported in the very scope of this place. In generall, she must strive to be to him (even for [Page] conscience sake, that he may see it comes from the force of religion in her) a good wife, discreet, provident, carefull to please, meeke, such an one as his heart may trust in her, and delight in her. Wives that be foolish, wastfull, idle, froward, or busie-bodies, if they have never so much shew of religion, yet they are not fit for this worke, to win any body, much lesse their husbands.

Secondly, she must looke to her conversation in things of her religion, that therein she behave her selfe as becommeth religion, Tit. 2.3. and so she must take heed of conceitednesse and contempt of others, or neglect of her calling, upon pretence of duties of her religion; and looke to it, that she be not her selfe guilty of any knowne fault unreformed: and withall she must strive to shew the power of her godlinesse in good fruits, labouring to abound in good workes, 1 Tim. 2.10. both at home and abroad; being pitifull, mercifull, ready to help them that are in misery, according to her power, and in the things she hath liberty to dispose of. Other things follow in the three next verses.

Verse 2.

While they behold your chaste conversation, coupled with feare.

IN these words is contained the second thing the Apostle chargeth upon wives in his exposition, viz. A chaste conversation with feare; so ordered, as their husbands may daily behold it, and observe it in them. Where the Apostle implies what the husbands will doe, viz. they will observe the conversation of the wives; and expresseth what the wives ought to doe, viz. in conversation to shew chastitie, coupled with feare. First then, we are to consider of that which is implied, viz. what the husband will doe: and this is imported in the word [...], While they behold.

While they behold.] The originall word signifies to observe and prie into a thing, to finde out the secrets of it: and so it notes, That carnall men (such as these husbands were) doe watch and marke the conversation of such as be religious, to observe all they can in them that professe true religion. Thus they watched David, and Christ, and Daniel, and so doe they all the godly: and thus they imploy themselves in spying and marking the wayes of the godly; sometimes out of the naughtinesse of their hearts, supposing godly men to be like unto themselves, and therefore hope to find out wickednesse in their practise: sometimes out of malice, lying in wait to find out any fault in their carriage, of which they may accuse them, and vilifie them in the world:Note. and sometimes they doe thus, as compelled by the force of their naturall conscience, which gives glory to the graces of God, in the conversation of true Christians, while they observe in them that holinesse which they find not in themselves,Use. or other carnall men. And therefore the Use should be, to teach all that professe religion to looke carefully to their waies, and walke circumspectly, that they give not occasion of offence; but rather carry themselves so, as to make proofe of their sincerity and good conversation by their workes.

Secondly, from hence we may gather also, That a Christian must looke to his justification before men, as well as to his justification before God: for as God beholds his waies, so doe men; and he is bound to seeke his justification from men, as well as his justification from God. And therefore, as the Apostle Paul had taught the justification of a sinner before God, so the Apostle Iames urgeth the justification of the godly man before men: which this Apostle imports in this place, when he requires such a conversation as may compell carnall men to say they are just men. So our Saviour, Mat. 5.16.

[Page] Quest. What can carnall men see in the conversation of the godly to make them give glory to God or the truth?

Answ. By the good conversation of true Christians they gather the goodnesse of the law or religion which they professe. And besides, they thence gather, that they are not hypocrites, but are religious indeed: whence they see what power their religion hath over them in all their waies. And further, the scandall of reproaches cast upon the godly, is often, by the observation of their conversation, utterly removed in the hearts of such carnall men as set themselves throughly to observe and marke the course of the godly.

Your chaste conversation.] The word here translated Chaste, in all other places of the New Testament is translated Pure; and so shewes, that it ought to be accepted here in a larger sense than the word chaste doth import; yet so as chastity is a part of the purity of a Christian.

Doct. A pure conversation is required in all true Christians, yea, even in women as well as men. That purity is required, is manifest by divers Scriptures; yea, to be examples in purity, 1 Tim. 4.2. It is the chiefe fruit of the wisedome is from above, Iam. 3.17. A pure heart is required, 1 Tim. 1.5. and a pure conscience, 1 Tim. 3.9. and pure hands, 1 Tim. 2.8. And that it may be had, is apparent, for our Saviour saith, Yee are all pure, Iohn 15.3.

Quest. How can a man in this world be pure? can any man be without sinne?

Answ. No, there is no man that sinneth not: In many things wee sinne all, James 3.2. Who can say, I have made my heart cleane, and am pure from my sin? Pro. 20.9. And, If any man say he hath no sin, he is a liar, and the truth is not in him, 1 John 1.10. And yet though in that sense no man is pure, yet in other senses the godly man may be called pure, and is bound, even by the Gospel, to purity: as,

1. In respect of some particular offence.In what respects godly men are said to be pure. A godly man may be so pure as to abide the triall of God himselfe: as David wills God to judge him according to his righteousnesse, and the innocency of his hands; meaning, in that point of false or treacherous dealing against Saul, which was charged upon him, Psal. 3.4, 5. & 18.15.

2. In respect of imputation every beleever is perfectly pure: all his sins are as if they had never beene, and Christs righteousnesse is his; and in that righteousnesse of faith he is perfectly pure before God himselfe, Rev. 19.8.14.

3. In respect of men he may be pure in conversation, though not in respect of God; and so he is pure when he is unrebukeable and unblameable amongst men. And this ought to be found in the conversation of every Christian, to live without offence, and without rebuke. Phil. 2 15, 16.

4. There is a pure conversation in respect of God: not that we can converse without sin, but God is pleased, for Christ his sake, to account our conversation pure, when it hath divers prints and markes of his true grace in us. And so Christian purity hath in it many things:

1. Separation from impure men, Psal. 1.1. 2 Cor. 6.17.

2. The desire of purity in the perfection of it: God accounts his servants pure, because 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: 'tis 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.

[Page]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, a [...] 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 Tim [...].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 l [...]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 [Page] 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 due benevolence from their husbands. God himselfe hath freed the comming together of man and wife from the aspersion of impurity, in that he hath said, that marriage is honourable, and the bed undefiled. And this shewes the wonderfull indulgence of God, that for the respect he beares to his owne institution of marriage, and for the necessitie of marriage for the propagation of mankind, and prevention of fornication, is pleased to beare with, and cover, and not impute the many frailties, follies, vanities, and wickednesses are found betweene man and wife. And withall, we may hence see reason to condemne their doctrine, as a doctrine of Devils, that forbid marriage as an impure thing, and such as hinders holinesse: and the blemish will never bee wiped away from some of the Ancients, who, to establish their owne Idol of I know not what virginity, have written most wickedly, and most basely against marriage.

Quest. But what then? doth God allow any kinde of comming together, so it be betweene man and wife?

Ans. No, he forbids comming together in the time of the womans separation for her courses, Ezech. 18.6. Nor doth he allow of brutish sensuality, [Page] though it passe betweene man and wife:Note. for though God beare with many things, yet the chastitie he imposeth doth not only restraine forraine beds, but moderateth even the excesses of concupiscence in married persons; so as in those things their conversation ought to be a conversation with feare.

Doct. 3. The practice of the duties of the second Table adorne religion as well as the duties of piety in the first Table.

Doct. 4. Some observe, that a chaste conversation is especially charged upon the woman: which must be warily understood; for God hates whoredome in men as well as women. But yet it is true, that some sins, as they are abominable in any, so they are much more in women, as we see in swearing and drunkennesse: so it is true of filthinesse in the woman: and therefore the whorish woman is called a strange woman in the Proverbs. But I thinke it is not safe to restraine the sense of this place, or other the like places, so; but I take the meaning of the Apostle to be, so to commend chastitie in the wife, as that which is necessary in all, both men and women. And so I come to consider of Chastity, and so would shew, first, the motives to it: secondly, the meanes to preserve it: and thirdly, the way how Chastity may be manifested and made knowne to others.

Motives to chastity.For the first: many things should perswade with a Christian to preserve chastity, and to avoide whoredome and bodily lusts. First, it is the speciall will of God, and a speciall part of their sanctification, to avoid fornication, 1 Thes. 4.3. Secondly, the promises of God, all of them, should allure men to perfect their holinesse, and to avoid all filthinesse both of flesh and spirit, 2 Cor. 7.1. Thirdly, the hatefulnesse of the nature of the sin of fornication and whoredome should deter [...]e Christians from the committing of it. This is an hainous crime, an iniquity to be punished by the Judges, Iob 31.11. These lusts are lusts of the Gentiles, 1 Pet. 4.3. A sin not so much as to be named amongst Christians, Eph. 5.3. A sin that utterly corrupts naturall honesty, Pro. 6.27, 29. It is a sin not only against the soule, but against the body of a man; even that body that was bought with the bloud of Jesus Christ, and was made for God, and is the Temple of the Holy Ghost, and is a member of Christs mysticall body, 1 Cor. 6.15. to the end. Fourthly, the consideration of the cause of this sin should abash men: it is a worke of the flesh, even a fruit of a corrupted and filthy nature, Gal. 5.22. Fiftly, the effects of whoredome are very fearefull, for it is a sin that defiles a man, Mat. 15. and it makes a man unfit for the company of any Christian, 1 Cor. 5.9. It brings dishonour, and a wound can never be blotted out, Pro. 6.33. and it causes the fearefull curse of God upon men, Heb. 13 4. and that both upon their states and soules in this life. By meanes of a whorish woman a man may be brought to a morsell of bread, Pro. 6.26. It is a sin will root out all a mans increase, Iob 31.11, 12. And upon the soule it brings a fearefull senselesnesse and disability to make use of the means of salvation. Whoredome and wine take away the heart, Hos. 4.11. and God casts them many times into a reprobate sense, Rom. 1. so as they are past feeling, Eph. 4.18. so as the adulterous person goeth about like a Foole to the stockes, or like an Oxe to the slaughter, Pro. 7. [...]2. In a word, the adulterous person destroyeth his owne soule, Pro. 6.32. y [...], which is worst of all, it deprives men of the kingdome of Heaven, 1 Cor. 6.9. and casts both body and soule into the Lake that burnes with fire and brimstone, Pro. 9. ult. Rev. 21.8. & 22.15.

Preservatives of ch [...]stity. For the second: the meanes to preserve chastity in married persons are these: First, they must labour to excite and nourish matrimoniall love one to another, P [...]. [...].18.19. Secondly, they must doe as Iob did, make a covenant with their eyes, and not carelesly give liberty to their senses, to wander [Page] about after vaine objects, Iob 31.1. Thirdly, they must store their heads and hearts with Gods word, especially such words of God as doe give reasons and motives to disswade from this sin, Pro. 2.1, 3, 4, 11, 12, 16, 17, Psal. 119.9. Fourthly, they must continually meditate of their mortality, and that they are but pilgrims and strangers here, and must come to judgement, 1 Pet. 2.11. Eccles. 11.9. Fiftly, they must, by confession, and godly sorrow, and prayer, crucifie these first risings of inward lusts; and so by repentance for the lust of the heart prevent the filthinesse of the flesh, Gal. 5.24. Sixthly, they must walke in love, that is, exercise themselves in a Christian and profitable society with such as feare God, Eph. 5.1, 3, 4. Lastly, they must with all care and conscience avoide all the occasions of this sin; such as are,

1. Idlenesse, that sin of Sodome,, Ezek. 46.49.

2. Fulnesse of bread, and drunkennesse, as is noted in the same place. They must beat downe their owne bodies, 1 Cor. 9.27.

3. The desire to be rich: for the love of money breeds noisome lusts, 1 Tim. 6.9.

4. Ignorance of God and his truth, Eph. 4.17, 18.

5. Evill company, especially the society of such as are filthy.

6. Lascivious attire, and filthy dressing; such as are strange colours, and naked breasts: this is whoredome betweene the breasts, Hos. 2.

7. Lascivious pictures, and profane representations of filthy practises; such as are exprest by those wicked stage-players, against which the very light of nature pleadeth.

8. Chambering and wantonnesse, and all provocations to lusts, Rom. 13.13.

For the third point;How a chaste wife may be discerned. if you aske how those husbands could behold the chaste conversation of the wives: I answer, they might know that they were chaste, both by their modesty in secret in the use of the marriage bed, and by their strict care to behave themselves modestly and soberly abroad, in the family, or in other places, by their great conscience to avoide all occasions of evill, when they discerned that they did abhorre the society and presence of light and vaine persons, and detested all the provocations to lust, of what kind soever. The next verse shewes one way how they may know they were chaste, even by their care to avoide pride and vanity in attire. Such men as have wives that are proud, and follow the fashion of the world in attire, or delight in vaine company, and haunt stage-plaies, are fooles if they be over-confident of their wives chastity, unlesse it be in case of necessitie, where they want either beauty, or temptation, or opportunity. And it is a probable argument of a chaste minde in the wife, when she keepes house, and is diligent, and carefull, and painefull in the businesse of the family, and desires to please her husband in all things, and willing to be subject to his will.

Thus of a chaste conversation. A conversation with feare followes.

Some refer this feare to the carnall husbands, and make the sense thus: While they with feare behold your chaste conversation. It is true, that wicked men feele a great deale of feare many times in themselves, when they looke upon the godly, and get the feare, as the fruit of their watching, and prying, and observing. That wicked men are smitten many times with feare many Scriptures shew, as, Deut 28.10. 1 Sam. 18.15. Psal. 102.15. The reasons why they are afraid are divers:

1. Naturall conscience doth homage to the image of God stamped upon the natures and workes of the godly:Reasons why wicked men are sinitten with a servi [...]e feare. when they see in them that which is above the ordinary nature of men, or their expectation, they [Page] are affraid of the name of God, which is called upon by them, Deut. 28.9, 10.

2. They feare, when they see that they behave themselves wisely and religiously, and that God is with them, and they prosper, notwithstanding all the oppositions are made against them, 1 Sam. 18.12, 15, 29. Neh. 6.16. Psal. 48.4. Zach. 9.5.

3. They feare, because the good conversation of the godly doth rebuke their ill conversation; the chaste conversation of the wives amazeth the hearts of the husbands, when they thinke of their owne unchaste conversation: so the piety, patience, mercy, and goodnesse exprest by godly men, makes the hearts of wicked men ake within them.

4. They feare extreamly, because the goodnesse of the conversations of the godly is to them a very token of their owne perdition, if they continue in the state they are in, Phil. 1.28.

Quest. But what doe wicked men doe, when they feele these feares?

Answ. Either they strive to drive them out, and forget them; or else they strive to imagine scandalous and vile things, to oppose their wicked surmises, or false accusations, against the glory of the godly life of such as are good, as the Pharisees did against Christ, and the wicked Courtiers against David: or else they use all meanes to remove the godly further oft from them, as Amaziah did to Amos, and Saul to David, in the place quoted before: or else they increase in hatred and malice, as their observation of the good hand of God upon his servants doth increase, 1 Sam. 18.15, 29. or else, as men conquered by the truth, they give glory to God, and confesse the wickednesse of their owne estate, and be won, as the husbands here, by the conversation of the wives. The use should be, to stirre up godly Christians to looke to their owne salvation the more: and to hold on, and doe good still, and walke wisely towards them that are without, and keepe their way: for hereby they shall not only convince and confute carnall persons, but so daunt them, as their good lives will often make their very hearts to ake within them, and the rather because this effect may follow the conversation of women as well as men, and servants as well as masters, inferiours as well as superiours. Thus of feare, as it is referred to the Husbands. But the most Divines doe referre this feare to the Wives, as they were Christians; and so thereby is noted a second thing in their conversations, which did much affect their unbeleeving husbands, and that was their holy feare which they exprest in their lives.

Feare two [...]. Now this conversation with feare may two waies be considered; the one, as it was common to these women with other Christians, and so it belongs to other Christians as well as to them; and the other was, as it was particularly required in them as wives.

For the first, a conversation with feare is required in all the godly: so saith Salomon, Blessed is the man that feareth alwaies. And Paul saith, Worke out your salvation with feare and trembling, Phil. 2. and againe, Bee not high minded, but feare Rom. 12.3. This conversation with feare was in Paul, 1 Cor. 2.3. It is required, that the mighty men of the earth should serve the Lord in trembling, Psal. 2.11. this is a fruit of godly sorrow, 2 Cor. 7.11. Now in our conversations we are to expresse both the feare of men, and the feare of God. There is a feare of men to bee shewed by other Christians, as well as wives, in their conversation: as children must feare their parents. L [...]vit. [...]9.3. and subjects must converse with feare, and shew it in their car [...]age towards their rulers; and so all inferiours must expresse a conversation with feare towards their superiours. Hence the Apostle [Page] saith, Give feare to whom feare belongeth, Rom. 13.7. so such as have lesser gifts, must submit themselves to such as have greater gifts, in feare, Ephs. 5.21.

But the speciall feare we should shew in our conversation should bee the feare of God; and so a conversation with feare doth import more than barely to feare God: for it imports, that it must be by such a feare as doth appeare to the view of others, and such a feare as is continuall. Wee reade of a Spirit of the feare of God, Esa. 11.3. and there bee other phrases of Scripture that expresse this conversation with feare: as where wee are charged to bee in the feare of God all the day long, Pro. 23.17. and the godly are said to walke in the feare of God, Acts 11.31. God was said to bee the feare of the Patriarchs, Gen. 31.42, 53. so also Eccles. 8.12. Mal. 2.5.

Quest. But what cause have Christians to shew so much feare in their conversations?

Answ. They have reason to feare alwaies,

1. Because of their owne insufficiency to performe those holy duties are required of them, in such a holy manner as they desire, or ought to doe:Reasons why we ought to expresse this f [...]re of God in our conversation. this made Paul so fearefull, 1 Cor. 2.3.

2. Because of the danger that the godly themselves are in, if this feare be not in them; as we see by the miserable instance of the Apostle Peter, who fell shamefully when he shooke off this feare, and grew bold and confident of his owne strength: and therefore they that stand are charged to fear [...] lest they fall, Rom. 11.

3. Because of the many and fearefull adversaries our soules and religion have in this world. Wee bee to wrestle with principalities, and powers, and spirituall wickednesses, Eph. 6.10. 2 Cor. 11.3. and our taske is, to overcome the world and the flesh: which hath many difficulties in it, considering the multitudes of evill examples and scandals are in the world, and the great treachery of our owne flesh.

4. Because of the lamentable reproach of the Heathen, and such as are without God and Christ, of all sorts, and in all places; which would be powred out, if wee should misse it in our conversation, if our foot should but slip, Neh. 5.9.

5. Because of the dreadfull relation in which wee stand unto God, who hath authority over us, and is our Master and Father, Mal. 1.6. and is able to kill both body and soule, Mat. 10.28. and is the Lord God Almighty, and the Kings of Saints; and hee is onely holy, and of most pure eyes, and hath power over all Nations, Revel. 15.3, 4. and doth wondrous things. Hee hath placed the sand for the bounds of the sea, by a perpetuall decree, that it cannot passe it: though the waves thereof tosse themselves and roare, yet they cannot prevaile, Ier. 5.22. Hee is the true God, he is the living God, and an everlasting King: at his wrath the earth shall trembl [...], and the Nations shall not bee able to abide his indignation, Ier. 10.7, 10. so Iob 31.23. David said his flesh trembled for feare of God, Psalm. 119, vers. 120.

6. Because of the fearefull falling away, and rejecting of many Churches and particular persons, that yet have befor [...] flourished, for a time, in the professing of true religion, Ier. 3.8. Rom. 11.20.21.

7. Because of the many precious things, and spirituall treasures may bee lost in deed, or in shew, if wee doe not attend diligently, and with great eare and feare, Heb. 2.1. & 4.1.

Quest. But how must wee shew this feare in our conversation?

Answ. It must be shewed many waies, both in the ordering of our lives towards God, and in the disposing of our conversation towards men.

Towards God, we expresse this feare,

[Page] By what waies we must shew this feare of God.1. By the sobriety of our minds, resting in his revealed will, and not daring to meddle with his secrets, Rom. 12.3.

2. By receiving his messengers with feare and trembling, 2 Cor. 7.15. not daring to contest with them, or stand upon our private conceits and opinions, but rather to make haste to beseech God, and to repent, when they reprove us, or threaten us, Ier. 29.19. Exod. 14.31. Ezra 9.4. & 10.1, 2, 3. at the best mistrusting our selves, and our owne wisdome and conceits, and shewing our selves carefull to come to the light, that it may be manifest our deeds are wrought in God, Iob 37. ult. Pro. 3.7.

3. By shewing all awefull care and devotion in Gods service and worship, expressing all reverence, Psal. 2.11. & 5.7. and striving to make glorious conceptions of God in our hearts, Rev. 15.4. & 14.7. not daring to omit any time or opportunity of serving God, Acts 10.2. and avoiding all rashnesse, and vaine behaviour, in words, or vowes, or carriage, Eccles. 5.2. to the eighth verse; not mentioning the very names or titles of God, without great reverence, Deut. 28.58. and remembring Gods presence, especially at the times and in the places of his worship, Mal. 2.5. Eccles. 8.12, 13.

4. By shewing respect to all Gods Commandements, endeavouring to keepe not one, or some few, but all the statutes of our God, Deut. 6.2. & 31.12. When our consciences are affraid, even for the respect we beare to God, to bawke one of the least Commandements, or to be corrupted with any filthinesse, either in flesh or spirit, or to come short of any goodnesse is required of us, 2 Cor. 7.1. being afraid to commit those sins are committed without feare, either by persons neere to us, or by the most men of all sorts, Ezek. 18.14. Mal. 3.16. And for the manner of our obedience to Gods will, this feare expresseth it self [...] notably in two things: first, that it doth not onely make us avoide or leave evill, (which in some cases wicked men may doe) but it makes us loathe and hate evill, Pro. 8.13. & 16.6. causing us to eschew it, as we would any thing we account poisonfull or deadly, Psal. 34. Secondly, it makes us not onely doe good duties, but it makes us worke hard at them; afraid to omit any thing injoyned us, or to have our taske undone when God should call us to a reckoning, Acts 10. 35. Phil. 2.12.

Towards men we expresse this feare of God also divers waies: as,

By what waies we are to expresse this feare of God towards men.1. By a continuall care of innocency, avoiding all courses of injurie, though they might be committed with any colour of right; as oppression, Levit. 25.17. usury, Lev. 25.36.

2. By pity and mercy to Gods creatures indistresse: so Cornelius is said to be a man fearing God, because he gave much almes, Acts 10.12. Iob 6.14.

3. By reverence to Gods image in his creatures, even in the lowest kinde: as by rising up before the hoare head, and honouring the face of the old man, Levit. 19.32. not daring to curse the deafe, or put a stumbling blocke before the blind, Lev. 19.14.

4. By all possible care of the faithfull discharge of the particular callings they are set in, for the good of others, as is required in servants, Col. 3.22. especially, Eph. 6.5. and Magistrates, 2 Sam, 23.3. 2 Cor. 19.6, 7.

5. By a tender and compassionate care to recover such as are spiritually fallen, and to preserve such as are in danger to fall, from the simplicity that is in Christ Jesus, 2 Cor. 11.3. Iude 23.

6. By an awefull endeavour to give no offence, neither to them that are without, nor to any of the godly, 1 Cor. 10.3. avoiding all waies of provocation or contention, even in civill life, Psal. 34.12.

Now it must be remembred, that of all those wayes by which feare should [Page] be shewed in our conversation, in this Text those only can be intended which are subject to the observation of others.

The Uses may be, first, to shew how miserably the lives of all sorts of men are faulty in the want of this feare: for hereby it is apparent, that these sorts of men following have not this feare of God in their conversations: as,

1. Such as be masters of opinions,What sorts of men have not Gods feare. and dare boldly and securely obtrude their erroneous conceits and new opinions upon the Church of God, straining their wits, for applause, to goe beyond Gods revealed will, Rom. 12.3.

2. Such as are usually well pleased with themselves and their doings, and are not troubled at their owne insufficiency and infirmities: God cannot abide such as are wise in their owne eyes, Iob 37. ult.

3. Such as live securely in knowne sins, and blesse themselves in their hearts, when their iniquity is found worthy to be hated, Ps. 36.1. Ier. 44.10. Mal. 3.5.

4. Such as goe on in vicious courses, in the abuse of their liberty in things indifferent, notwithstanding the frequent admonitions of godly and grave Divines; and seeme rather willing to forsake their owne mercies, than leave their foolish vanities, Exod. 14.31. Iob 28.28. Pro. 13.13. & 14. 16. & 1, 29 30.

5. Such as take no notice of Gods great judgements which are in the world, and will not declare his workes, Psal. 64.9.

6. Such as are carelesse of prayer, and see not need to seeke unto God, but restraine prayer, Iob 15.4. And so it is of the constant and wilfull omission of all the service of God.

7. By not pitying the a [...]flicted, Iob 6.14.

I omit to reckon up more particulars, because by the contrary conversation to that which is required in the former rules, men may see that they are farre out of the way. Yet it is the more lamentable, that this conversation with feare is not so usually found even amongst the godly themselves, neither in their awefull reverence of behaviour and continuance in Gods service, nor by their humble, and carefull, and mortified behaviour towards men.

Againe, by the serious consideration of the former explication we may gather, that there are divers feares ought not to be found in our conversations; as the feare of crosses in our callings, or of the reproaches and oppositions of men for well-doing, or a superstitious feare of transgressing where there is no Law but meerely the wills of men; and such as that feare which through unbeliefe is conceived in the hearts of many weake Christians, and doth much oppresse them, and that is the feare of Gods acceptation of their best workes; so judging themselves, as they withall judge of God unrighteously, while they remember not his promises made to his servants, concerning his acceptation of their desires and endeavours.

Lastly, such as have attained to this conversation with feare should much rejoice, and labour to preserve it with all care, because it is a thing which is not only lovely in the sight of God, but is very amiable, and of a winning quality amongst men, as this Text imports.

And thus of this conversation with feare, as it concernes those women as they were Christians. Now there is another kinde of feare which is required of them as they are wives: for so it is expressely charged upon all wives, that they should feare their husbands,Wherein wives shew their fear of their husbands. Eph. 5. ult. And this feare they must shew,

1. By giving reverent terms and titles, as Sarah did to Abraham.

[Page]2. By avoiding all things by wisedome she can ghesse, or by experience she can find to be crosse to the nature or desire of her husband: even striving to avoid what might provoke his very infirmities, giving soft answers when he is angry, and forbearing passion and unquietnesse, even with others, if he be present.

3. By a care to shew all faithfulnesse, diligence, care, and tender respect of him, and his good, in all things in their power and charge. And so it appeareth in the negative, what wives doe not feare their husbands, viz. such as care not to be daily guilty of such faults as crosse, or grieve, or vexe their husbands; such as give them unseemely titles, out of the rudenesse of their familiarity, or the distemper of their passions; such whose feet will not keep their owne house, to attend their callings; such as blaze abroad their husbands infirmities, whereas they should have beene the glory of the man; such as are apt to make the worst constructions of the doubtfull actions of their husbands; and such as are inquisitive, and still desirous to have accounts given them of all their husbands doe.

Verse 3.

Whose adorning, let it not be that outward adorning, of plaiting the haire, and of wearing of gold, or of putting on of apparell.

Verse 4.

But let it be the hidden man of the heart, that which is not corruptible, even the ornament of a meeke and quiet spirit, which is in the sight of God of great price.

THese words containe the third thing charged upon wives by the Apostle in his exposition, and that is, their comely dressing of themselves; which he sets downe negatively, shewing how they must not be dressed, ver. 3. and affirmatively▪ shewing what doth most adorne them, ver. 4.

In the negative observe what is expressely prohibited, and then what is impliedly allowed. That which he expressely forbids he referres to three heads. The first concernes the naturall abuse of the ornaments that by nature are upon the body, and instanceth in the haire, which God hath given to women for a covering. And the abuse lieth in the plaiting of the haire; by which he meanes not the tying up of the haire after a decent maner, but the artificiall laying of it out in plaits, or curles, or lockes, or the like. Their devices about their haire are so many, as we cannot reckon them by the names they give them.

The second concernes the excesse of cost about their dressing, synecdochically exprest by the putting about of gold, and pearles, and such like rich jewels.

The third concernes the vanity of fashions in attire, in the last words, of putting on of apparell.

Now for the meaning of the Apostle in this negative prohibition, I finde three opinions. The one is of such as thinke the Apostle did absolutely forbid the things named, but yet that it was a temporary prohibition, intended to binde them of that time, not to binde us that live now. The other is of such as thinke that hee doth not simply forbid these things, but onely comparatively; meaning▪ that in comparison of the inward d [...]essing wee should not have so much care of these outward ornaments: or about dressing, our care should not bee so much for the outward dressing, as for the inward. The third is of such as conceive that the Apostle doth simply, and for ever, forbid these things named, and all of like sort, and that for ever. The opinion of the first sort of men is rejec [...] by all sorts of Divines, as very foolish and erroneous. [Page] The second opinion hath Cajetan a Papist for the author of it; but is rejected by Divines of his owne sect, for this reason, because if that were the Apostles meaning, his prohibition would teach the most sober and modest women in their apparell, as well as the most licentious; for ever the most modest are tied to respect the inward dressing above the outward: which cannot bee the Apostles meaning. The third opinion is the opinion almost of all the Ancient and modern Writers. But because I will not take power to binde your consciences onely by the opinions of men, therefore afterwards I will shew you by expresse Scripture, when apparell or dressing becomes vicious: but first, I would consider of the doctrine in generall.

Doct. It seemes to be a cleare truth, that Christian women should, in the dressing of themselves, take heed of ostentation, costlinesse, and vaine fashions, and that curious desire after the adorning of their bodies. And though the Text mentioneth onely wives, yet it must needs also be true of unmarried women much more. For wives many times lay the fault of their vice upon their husbands, that they doe it either by their command, or to please them: but that vaine excuse is wholly taken away from the unmarried, because they have none upon whom to lay their faults that waies. And therefore the practise of the younger women is the more abominable in our times, when wee see that usually they are more vile and excessive in cost and vaine fashions, than the elder women. And the pretence, that it is to get them husbands, is devillish; for if their naturall comlinesse will not set them out, they are wicked deceivers, that make themselves to be that in dressing, which they are not in nature: and those men are excessively foolish, that judge of the fitnesse of women to make wives of only by their cloathes, and not by the persons, or gifts. And further, it is out of doubt that if these things in apparell are ill in wives, they are as ill in husbands, or rather worse. What can be more abominable to the view, than the observation of the most monstrous effeminatenes [...]e that is found in many of our Gentry, that daily betake themselves to most womanish trickes in their dressing of themselves? The [...]e are uncleane Devils in the flesh, and no Christians.

Now there are many reasons why Christian women, and so men also▪ should not pride themselves, or bee any way vaine and fantasticall in their dressing or apparell: and why they should not be curious about their cloathes, or the comlinesse comes from them.

1. Because our cloathes are a continuall remembrance of our shame.El [...]v [...]n rea [...]o [...] against v [...]ine [...]tt [...]re in [...]omen. A theefe may as well be proud of his halter, as wee of our garments; for it was sin brought in raiment. If Adam had never sinned, he had never needed raiment.

2. Because curiosity and cost is against the first institution of apparell. God him [...]elfe made the first garments that were made, and left a pattern to follow. Now he cloathed our Parents with the skins of Beasts; shunning of purpose, either cost or superfluous ornaments: and I suppose yee will grant they were as great and as good as any of us. God attired them in a habit became sorrow and the estate of banished men.

3. Because God hath forbidden this curiositie of dressing in women, at all times, and in all places of his worship. For when the Apostle, (1 Tim. 2.) had commanded men to pray in all pl [...]ces, and given them in charge divers things they must looke to at the time of Gods worship, he then turnes to women, and chargeth them to looke to the cloaths they weare when they worship God; expresly prohibiting rich and vaine apparell, ver. 9, 10. And good reason; for such as either publickly or pri [...]tly come to worship God, shou [...]d come to him in the habit of suppliants and petitioners, seeing they come, or should come, to beseech God to forgive th [...]m th [...]ir sin [...]es: which [Page] they should aske with teares and groanes, as such as know no happinesse if God be not reconciled to them. Would any man regard a Begger if he came to aske almes in rich cloathes? and can any man be so over-growne with dotage, as to thinke God doth not care in what colours or fashions we worship or entreat him? Besides, we come not into the house of God to shew our selves to men, but unto God amongst men. Yea in private, how dare fantasticall women stand before God to pray, when they carry upon their backes such Ensignes of pride and vanity? And hereby we may discerne the horrible wickednesse of these times, which are just opposite to Pauls direction: for we see men and women cloath themselves with the greatest cost and vanity when they are to appeare before God in his house. What saith a Father to such creatures as these? What come you for into this place? this is the house of God: doe you come onely to shew your selves to men? this is no dancing schoole, nor wedding house, nor yet any play house, that you should come hither in these histrionicall and strumpet-like attires, saith Chrysostome upon this second chapter of the first of Timothie.

4. Because our bodies we are so curious about are but houses of clay, and were made of the dust or mire of the earth, and will be shortly dissolved: and therefore we should not so sin against our precious soules, as to mis-spend our cares, cost, and affections, upon that which in it selfe is so vile: and the apparell we put on the body will last but a while, whereas the dressing of the soule will last for ever.

5. Because of the absence of the Bridegroome our Lord Jesus Christ. Is the Husband so far from home, and can a chaste Spouse be taken up with such affectation of curious and vaine dressing? What more evident sign of a strumpet, than for to dresse her selfe curiously, and for the shew to men, when her husband is far from home? Shall we so sin against the Lord Jesus, now absent from us in the body, and so mind earthly things, and set our affections upon the vanities of the world, as if we had no sense of his absence, and did not care for him now he is gone?

6. Because these vanities in apparell are so grievously threatned by the Lord. He will visit them that weare strange apparell, Zeph. 1.8. And what woman can reade the third of Esay, and not tremble at the wrath of the Lord, if she be guilty of any such vanities? And the Prophet was but a Novice in describing vaine fashions, if that description were to be applied to our times; for those vanities are now become the dressing of such as are more sober. Oh what a world of wicked devices are there now beyond that Catalogue! Those were wicked women; but now they exceed the wickednesse of the wicked. Let these creatures take heed of vaine interpretations of that place. They may deceive themselves, but they shall finde that God will not be mocked. They dawbe with untempered morter, that tell them, that those things condemned were not sinfull, or that God was not displeased with them.

7. Because excesse and vanity in apparell hath beene condemned by the greatest lights in the Christian world, and that with great bitternesse of censure. I will give instance in some of their censures: Cyprian said, They that put on vaine and gorgeous apparell cannot put on Christ. Gregorie said, Let no man thinke that in the study of precious apparell sin can be wanting. Ambrose saith, That proud attire obtaines nothing of God, and causeth that men never thinke well of the parti [...] using it: for, saith he, what wise man doth not abhorre a woman proudly drest? and therefore much more God, their Creator, cannot abide to see that bodi [...] which he made free, to be chained to metals: he meanes gold, and pearles, and such like; and adds, The more they are liked of some men, the [...]ore they are hated of God. Tertullian and Cyprian [Page] have written whole Treatises against the apparell of women. Yea Cyprian and Augustine say, that superfluous apparell is worse than whoredome; and they give this reason, because whoredome onely corrupts chastity, but this corrupts nature. What Ierome thinkes of it you shall heare afterwards. What should I reckon more testimonies, seeing in all ages of the Christian Church these things in the apparell of women have beene bitterly condemned? yea the very Popish Writers doe bitterly inveigh against vaine and superfluous apparell; and the very heathen men did so also.

8. It should the more disswade women from following foolish vanities in adorning themselves, because usually where these things are noted by way of description in Scripture, the parties of whom it is written were notorious wicked persons, and usually Whores; as it is noted of Thamar and Iezabel, and the Whore in the Revelation, ch. 17.3. and for notable wickednesse, as the women, Esay 3. and Dives, Luke 16.

9. This care about the adorning of the body doth not agree to the simplicitie that is in Christ Jesus. Godly Christians have their beauty within: they are not such as will contend with the men of the world about finenesse, or greatnesse, or worldly praises, or any outward ornaments. Nor doe they walke with a right foot to the Gospel, that are conformable to the men of this world: there is great dissimulation to professe so strict a life as the Gospel doth require, and yet take such liberty in the things of this world.

10. About the abu [...]e of apparell many sins meet together, as vanity, pride, evill concupiscence, contempt of others, immodesty, and the like.

11. There are many evill effects of vanity and excesse in apparell, both in respect of God, and themselves, and others: in respect of God and his service, vaine and proud apparell breeds carelesnesse, and abatement of that holy feare and zeale should be shewed in Gods service, and it causeth the name of God to be blasphemed, and the good way of God to be evill spoken of. And for themselves, by following foolish vanities they bring Gods visiting hand in judgement upon them, Zeph. 1.8. and withall, they forsake their owne mercies. Ionah 2.8. And for the effects upon others, they are divers. For fir [...]t, by their example they do much hurt, both in provoking others to the imitation of their vanity, and by inflaming evill concupiscence, and filthy desires: and, which is the more grievous, parents many times by their examples infect the mindes of their owne children, and corrupt their posteritie; yea, we see many daughters made worse than their mothers. Againe, excesse in apparell causeth in many the oppression of their Tenants, and fraudulent courses, that they may maintaine themselves in that wicked excesse and vanity. Besides, it destroies in divers all respect of the poore and hospitality. Lastly, doe we not see many families destroied and overthrowne by these courses, so as their posterity is utterly defeated of their meanes and inheritances by the riot of their parents in their apparell?

Now it remaineth that I should shew out of the Scriptures when apparell, or dressing, or putting on of apparell becomes vicious. And that will appeare to be many wayes:

1. The dressing of the haire of the head is judged to be vicious out of this Text, when it is plaited;Foureteene waies by which app [...]r [...]ll or dressing our s [...]l [...]s becomes vicious. which is by Interpreters conceived to meane all that artificiall dressing of the head that imploies the haire beyond the naturall use of it, onely for vaine shew. The naturall use of the haire is to be a covering: now when the haire is with curiosity and by vaine inventions turned into vaine formes, by plaiting, curling, or other waies which wee cannot name, or to fall into dangling-lockes, like to the haire of Russians, the dressing is then vicious. For Ba [...]il saith in generall of all apparell and dressing, that whatsoever in these things is not for profit or necessity, is vaine and superfluous. [Page] And Ierome expressely condemnes th [...] hanging of the haire below the forehead. Plutarch records, that the Romans, when a woman was to be dressed at a wedding, used to separate and plaite the haire of her head with the point of a Speare, to shew how much they hated curiosity in dressing. Now if the plaiting of the haire be so ill, how abominable is the use of strange haire, that is, haire that is not their own? This is generally condemned, and Nazianzen, amongst the Ancients, sharply reproves it.

2. All apparell is vicious, if it be strange, Zeph. 1.8. Now strange apparell is not new apparell, but such apparell as is not used in the Churches where we live, and hath not an apparent comelinesse and utilitie in it: some apparell, though newly invented, hath a manifest comelinesse and commodiousnesse stamped upon it, so as it is approved of all, both good and bad; this is not strange, though it be new. Againe, we may observe, that other apparell, when it first comes in, it comes in like a monster, the naturall conscience in all men detesting it: this is out of question sinfull; as for the reason here alledged, so because it adornes not. Such is yellow starch.

3. All apparell and dressing is vicious when it is against shamefac' [...]nesse and modesty, and hath in it manifest provocation to lust, 1 Tim. 2.9, 10. such as is the leaving of the breasts naked in whole or in part, and the short wearing of their cloathes in women. The Prophet Hosea complaines of adultery betweene the breasts, Hos. 2. Also against shamefac'tnesse is it when woman leave the dressing proper to their sexe, and goe attired like men, Deut. 22.5. A Father saith, that they which dresse themselves with an intention and desire to please men, or to provoke any, they offer up their owne soules to the Divell. And Hierome saith, that if a man or a woman adorne themselves so as they provoke men to looke after them, though no evill follow upon it, yet the party shall suffer eternall damnation, because they offered poyson to others, though none would drinke of it. Oh how many soules may be poisoned with lust by thee, whose sins thou art therefore guilty of!

4. All apparell that exceeds in cost the state or degree of the person that weares it, is vicious; and that the Apostle in this Text condemnes under the prohibition of gold.

5. All apparell that is taken up from the fashion and example of the world, and is not judged usefull by the most religious and sober minded, Rom. 12.2. And though some that professe religion, out of weakenesse, or speciall corruption, or because they are hypocrites, doe follow such fashions, yet that allowes them not, so long as they are the proper characters of the men of this world.

6. When apparell is not of good report, Phil. 4.8. 1 Cor. 10.38. when it either causeth wicked men to speake evill, or reproach; or godly men are grieved or offended; or religion it selfe is reviled for their sakes.

7. When it provoketh the partie to pride and haughtinesse, or contempt of others, or hath the appearance of such evill in the judgement of others, Esay 3. 1 Thes. 5.

8. When it becommeth not good workes, or hindereth them, 1 Tim. 2.9. as when men restraine mercie to the poore, or oppresse their Tenants, or defraud other men, onely to mainetaine themselves or theirs in outward pompe and gallantnesse of apparell. This is the horrible sin of the Gentry in many places of this kingdome.

9. When it is condemned and reproved by godly Ministers, that are both wise and learned: for their testimony ought to be received, 2 Thess. 1.10. and it is a vile sinne to vexe them and grieve them by our obstinacie; yea, though they were not able to make so full demonstration, yet when they reprove such things out of a spirituall jealousie, and feare they [Page] corrupt their hearers, they ought to be heard, Heb. 13.18. 1 Cor. 11.2.3.

10. When the time that might be profitably spent is consumed by the tedious curiositie of dressing, Ephes. 5.16. as it is with those that have not time for God [...] worship in private, or cannot come time enough to the Church, or neglect their calling, by being so long in dressing.

11. When it dishonours the body of a man, Col. 2. ult. as when it is slovenly or sluttish, or is taken up of meere singularitie and affectation of the praise of mortification, and tends to restraine Christian libertie in others. For no pretence may uncomely apparell be used; for 1 Tim. 2.9. it is required that the apparell of women be comely; for so the originall word signifies. But especially uncomely apparell is then most vile, when it is worne with a purpose to deceive, as the Prophet complained of such as weare a ro [...]gh garment to deceive.

12. The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons, such as are the fashions of Whores, or debauched creatures; and such a beginning it is said commonly Yellow starch had. What fellowship betweene light and darknesse, righteousnesse and unrighteousnesse, Christ and Belial? If we would have God to love us, we must separate and come out from amongst them, and touch no uncleane thing.

13. When such apparell is worne as is contrary to the wholesome lawes of men: for we are bound to submit our selves to every ordinance of man for Gods sake, 1 Pet. 2.13.

14. Lastly, when the partie that useth such apparell or dressing is condemned in himselfe, and hath his owne conscience accusing or disliking it, or is no [...] fully assured that he doth not sin. Whatsoever is not of Faith in those things is sin, Rom. 14.

Verse 4.

But let it be the hidden man of the heart, &c.

HItherto of that adorning they should not be curious or costly in. Now in this verse he shewes, in the affirmative, what apparell or dressing they s [...]ould be carefull of, and that is the adorning of their soules, and the apparelling of the inward man. In the words three things may be noted:

1. What must be apparelled, viz. the hidden man of the heart.

2. With what it must be adorned: which he shewes both in generall, and in particular; in generall, it must be with incorruptible things; in particular, it must be with a meeke and quiet spirit.

3. The reason, viz. because such apparell is very rich in Gods account.

The fir [...] thing then is, what must be apparelled▪ viz. the man of the heart The man of the heart. This is a kind of speaking not used in any place of Scriptu [...]e but this onely: this Apostle onely useth this kinde of expressing himselfe.

Now concerning the man of the heart I would consider of sixe things:

1. What he is.

2. Whence he is, or his originall.

3. In what he excels the outward man.

4. What condition he is in by nature.

5. H [...]w he may be mended, or made better.

6. How we may know when the man of the heart is right.

[...]or the first:Wh [...]t the man of the [...]eart i [...]. by the man of the heart hee meanes the same the Apostle Paul [...]oth by the inward man, 2 Cor. 4.16. and the inward man is the soule or he [...]rt of man Thus [...]e speakes of a Jew that is outward, and a Jew that is in [...]ar [...], Rom. 2.28, 29. Now the heart is and may well be called the man for divers reasons:

[Page]1. In respect of definition. For the definition of a man agrees to the heart of man, though there were no body: for God was the God of Abraham, and Abraham was, and was a living man many hundred yeeres after his body was in the grave, Mat. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe; as life, Psal. 22.27. language, Eccles. 9.1. Psal. 14.1. & 36.1. praying to God, Psal. 37.4. receiving messages from God; as when the Prophet is bidden to speake to the heart of Jerusalem, Esay 40. serving of God, &c.

2. In respect of dominion. The heart is the man, because it disposeth the way of man, Pro. 16.9. and ruleth the outward man: for out of the aboundance of the heart the mouth speaketh. And therefore Solomon saith, that from the heart comes life, Pro. 4.23.

3. In respect of acceptation. The heart is that which God especially respects in man: it is the heart he lookes upon, 1 Sam. 17.7. He tries the heart, and, as Solomon saith, He weighes the hearts of the children of men, Pro. 21.2. and he will be served with our hearts, Iosh. 24.14. and in all holy duties it is with us in Gods account according as he seeth the heart, 1 Kings 8.39. so he requires the heart in repenting, 1 Sam. 7.3. in praying, 2 Tim. 2.22. Hos. 7.14. in hearing the Word, Luke 8. and so in every good duty. Thus of the first point.

His originall.For the second. The man of the heart hath his originall from God himselfe. He is the Father of Spirits, Heb. 12.8. and it was his especiall glory to forme and fashion the heart in man, as divers Scriptures shew, Zech. 12.1. Psal. 33.15. and is therefore called the God of the heart, Psal. 37.

Wh [...]r [...]in he e [...] cells the outward man.For the third. The man of the heart excells the outward man exceedingly, and that both in substance and in priviledges. As for substance in the outward man we agree with beasts, but in the inward man we agree with Angels; in as much as the man of the heart consists of a spirituall and immateriall essence, as well as the Angels. And as in substance, so in properties there is great difference: for first, the man of the heart is hidden; it can be and doe all his worke, and yet be invisible. God himselfe hath variety of conversation with the man of the heart, that no creature else knowes.

Secondly, he is free, and subject only to the God of his heart properly. No man can come at, or governe, or command the heart of man.

Thirdly, he is properly the seat of Gods image. Wee are not properly like God in our bodies, (because God hath no body) but in our spirits, though it be true, that the glory of Gods image shines through the body of man (as the light doth through the lanthorne) in respect whereof the outward man is said to bee made after Gods image: but else, properly, onely the man of the heart is capable of that preferment, to be made like God.

His naturall condition very miserable many wayes.For the fourth point. The man of the heart by nature is in a most wofull condition, though in those general things before mentioned he excels the outward. His miserie will appear, if we throughly consider, either what he is in his qualities, or what he doth in his worke, or what he suffers in that estate. If you inquire after his qualities by nature, first, he is vaine, Ephes. 4.18. yea so vaine, as the outward man dares not act what the man of the heart entertaines. Secondly, he is foule; as Solomon saith, Who can say, I have made my heart cleane? Yea he is so foule, that it is as hard a worke to make the he art of one man cleane, as to create a world anew. Hence David said, O Lord create in me a cleane heart, Psal. 51. Thirdly, he is uncircumcised and altogether indisposed to matters of religion: he is slow, and hard to beleeve, uncapable and unteachable, and makes not use of the very first businesse in the entrance into religion, Ier. 9.26. 1 Cor. 2.14. Fourthly, hee is deceitfull [Page] above all things; hee can bee trusted in nothing, Ier. 17.9. Fiftly, he is verie unquiet, and never enjoyes any sound peace, nor is pleased with any condition; and oftentimes hee is like the raging Sea, Isa. 57. These are his qualities, some of them. His workes he doth are most abominable: for,

1. Hee is alwaies imagining mischiefe;Especially in his workes, which are abominable. the whole frame of his thoughts is onely evill continually, Gen. 6. There is a world of wickednesse in him ev [...]ry day.

2. That hee may bee wicked the more securely, he imprisons the truth, and laies hold upon all the principles in his head, that might any way disturbe his course in sin, and locks them up in restraint, Rom. 1.18.

3. He resists the spirit, and proclaimes enmitie to God, and gets out of the way, that so the heart may be farre from God: and further, the more to provoke God he chooseth strange gods, which he daily entertaines, and gives unto them what is due unto God. These are they are called by the Prophet the Idols of the heart, Ezech. 14.

And finally, he is the authour of all the mischiefes are done by the outward man: for it is he that gives wicked lawes to the members, and makes the outward man doe all the villanies we see are done in the world, Mat. 15. Rom. 7.

And as he is most wretched in what he is, and doth; so is hee in what he suffers: for first, he is smitten with a most wofull Lethargie; alwaies given to sleeping, and in danger to go to Hell in any of these sleepes. And besides, he lives in the darke: it is alwaies night with him, he never sees day, Rom. 13.11. and besides, the Divell possesseth him, and hath raised strong Holds, and fortified himselfe within him, 2 Cor. 10.4. and lastly, he is an abomination to the Lord. As nothing is more esteemed of God than the man of the Heart, if hee bee right: so nothing is more loathsome to God, if he be wicked, Prov. 11.20.

Now for the fifth point: If any aske what must be done, that the man of the Heart may be mended and made right: I answer;

1. The heart most be prepared: prepared, I say, to returne to God,By what means the man of the [...]eart may be men [...]ed. 1 Sam. 7.3. Now the heart is prepared two waies: first, by a sound confession of the sinnes of the heart, when a man acknowledgeth the plague of his evill heart before God, 1 Kings 8.38. secondly, b [...] earnest prayer to God, to direct the heart, and set it in order, and bow i [...], and incline it to goodnesse, 2 Thes. 3.5. Now it is certaine, that even these workes of preparation are not neglected of God; for hee heareth the preparations of the heart, Psal. 10.17.

2. It must bee stored with sacred notions, and knowledges out of the Word of God. The Law must bee written in the heart: the Word of God, in the sound knowledge of it, must be hidden there, Psal. 119.11. Ier. 31.33. Esay 51.7. for these sacred notions have a power to master and order the heart.

3. It must bee washed and purified. It must bee soundly rinsed in the teares of true repentance, and then it will become very acceptable to God, through the merits of Christ a [...]d his mediation, Iames 4.8. Ier. 4.14. God greatly delights in the heart, when it is broken and contrite, Psal. 34.19. & 147.3. & 51.17.

Now for the last point: The man of the heart is then right, when

1. It is true, Heb. 10.22. that is,How we may know when the man o [...] the heart is right. when it is without the guile of fraud and dissimulation; when it is as it seemes to be in religion; when it had rather be good than seeme so.

2. It is cleane: for, Blessed are the pure in heart, Mat. 5. Psal. 51.12. & 24.4. It is a signe the man of the heart is right, when it is freed from the liking and residence of naturall filthinesse it was given to, and when that continuall [Page] frame of vile thoughts and lusts is dissolved; especially when it strives after inward purity as well as outward.

3. When it is sound in Gods Statutes, Psal. 119.80. And so it is, first, when it is carefull to get warrant for every action from the Word, and seeketh doctrine and instruction, and to that end comes to the light, Pro. 15.14. & 18.15. Secondly, when it submitteth it selfe to the forme of doctrine into which it is delivered. The heart is sound in the Word, when a man doth from his heart consent to obey, and striveth to follow the directions daily given out of the Word, Rom. 6.17. especially when it is perfect with God: and so it is when it is a willing heart, and hath respect to all Gods Commandements, and desires to live in no sin, 1 Chron. 28.9.

4. When the full purpose of the heart is to cleave to God for ever; Acts 11.23.

And thus of the man of the heart, or what is to be apparelled and adorned. With what it must be adorned followeth: and in generall, it must be adorned with that which is incorruptible.

In that which is not corruptible.] Foure things may be noted in these words; two of them are implied, two of them more expresse.

Doct. 1. That the things belonging to the outward man are corruptible. All things that concerne him are [...]o: for first, his substance is corruptible; All flesh is grasse, 1 Pet. 1.24. so Iob 14.1.2. and besides, all his glory is as th [...] flower of the field. His riches, pleasures, honour, strength, beauty, health, and all he any way accounts his glory, it all will corrupt: for either vanitie will consume it, or violence will take it away, 1 Pet. 1.24. 1 Iohn 2.17. Mat. 6.19, 20. All earthly things are vanity and vexation of spirit, as Solomon shewes in the whole booke of Ecclesiastes.

Now if worldly things be corruptible things, then in generall we should all learne divers lessons: first, not to set our affections upon these things here below, we should not set our hearts upon that which wee cannot keepe long. All wee have, though it bee not yet corrupted, yet it is all corruptible: why should wee then make such haste to bee rich? especially, why should wee trust upon unc [...]rtain [...] riches? Secondly, seeing wee shall have these things but a [...]hile, wee should use them as such things as wee cannot enjoy long; and so wee should take our part of them in a sober and Christian freedome while wee have them, Psalme 49.18. Eccles. 9.7, 10. and especially wee should employ them to the best uses wee can: And the best use to put worldly things to,Not [...]. is either to make friends with them, by liberalitie to the poore, Luke 16. or to buy wisedome with them, by spending freely for the procuring of the meanes of salvation for our selves or others, Proverbs 17.16. and in generall the chiefe use of them is, by them to make our selves rich in good workes, 1 Tim. 6.19, 20. Thirdly, seeing earthly things are corruptible, wee should not envie the prosperity of wicked men, that abound not in any thing that will [...]arry long with them: all their portion is in these things that will away, Psalme 37.1, 2. & 49.15, 16, 18. Lastly, wee should all therefore bee of Moses minde, rather to suffer affliction with Gods people that shall possesse eternall things, than with the wicked to enjoy the pleasures of sinne for a season, Heb. 11.26. And in particular, both poore and rich may bee instructed hereby: for rich men should not glorie in their riches, but rather r [...]joice if God have made them low by true grace, which will last for ever, Iames 1.9, 10. 1 Tim. 6.17, 20 and poore men that have a portion in spirituall things, should not bee troubled for want of these [...]rthly things, seeing if they [...]d them they would last but a while, I [...]s 1.9. and therefore having food and raiment they should bee content. Thus of the first Doctrine.

[Page] Doct. 2. Earthly things doe not adorne a man. As they are corruptible, so they doe not make a man any whit the more comely: which is true in these foure senses following: First, they doe not adorne a man in the sight of God: he respects it not, whether a man be poore or rich, bond or free, cloathed or naked, in robes or in rags, Gal. 3.28. Secondly, they adorne not the inward man: they add nothing to the mind or heart of man. Thirdly, they adorne not with true ornament, but onely with a shew: for if the glory of the world be like a withering flower, what true ornament can it be to weare such withered things? Fourthly, they adorne not for continuance. All apparell for the body of a man, and all ornaments for his house or state any way, they are the worse for wearing, and will weare cleane out in the end. And therefore for the use, first, how vaine a thing is the pride of life! and secondly, we should therefore know no man after the flesh, but to reckon of mans worth by better things than worldly things.

Doct. 3. A third doctrine is evidently to be observed out of these words; and that is very comfortable for godly Christians, such as the Apostle supposed these to be to whom he writes; and that is, That godly Christians have right to all incorruptible things. That which is not corruptible, if they seeke, they may possesse. It is their owne, God would have them put it on as they put on their apparell. He hath adorned his children with the gift of all incorruptible things: heavenly treasures are theirs, and they may lay hold on them, and lay them up as their certaine riches and portion, Mat. 6. [...]0. He grants eternall life to them that seeke glory, and honour, and incorruptible things; that is, he grants them an eternall possession of spirituall things, Rom. 2.7.

Now that this doctrine may be more evident and full of comfort, it is profitable to inquire distinctly what is incorruptible, and will last alwaies; and so we shall find by the testimonies of the Scripture that seven things are incorrup [...]ible.

1. [...]od is incorruptible, Rom. 1. and God is their God by covenant; and, [...] as David saith, he is the strength of their heart, and their portion for ever, Psal. 37.26. & 1 [...]9 57. and God his mercy, and his love, and his power is everlasting. His mercy endures for ever, Psal. 136. and his loving kindnesse [...]all never be taken from him, Psal. 89.33. and with everlasting compassion he hath received them to favour, Esay 54. and with everlasting love hath he loved them, Ier. 31.3. and in the Lord Iehovah is everlasting strength for the protection and preservation of his people; and therefore they may trust upon him for ever, Esay 26.4. and therefore if all people will walke every [...]ne in the name of his God, godly men ought much more to wa [...]ke in the name of the Lord their God for ever and ever, Micah. 4.6.

2. The Word of God is incorruptible, and lasts beyond all end, 1 Pet. 1.24. Psal. 119.89. And this is the heritage of the godly, Psal. 119.111, 127. The truth shall be with us for ever, 2 Iohn 2.

3. The righteousnesse of Christ is everlasting, Dan. 9.24. and this righteousnesse is theirs, [...]o as they may put it on as a garment; and it makes them righteous before God, Rom. 13. ult. 1 Cor. 1.30. 2 Cor. 5.21.

4. Gods covenant is incorruptible and everlasting Esa [...] 55.4. and it cannot be abrogared but the godly shall have the benefit of it for ever.

5. The gifts of saving gr [...]ce are incorruptible; and their hearts can never [...]ee drawne dry, but the spring of grace will bee in some measure in them. And through these graces the godly have everlasting consolation: for Gods gifts and calling are without repentance, Iohn 4.14 2 Thes 2.10. [Page] Rom. 11. This love is incorruptible, 2 Cor. 13. and everlasting joy shalbe upon their heads, Esay 61. So the seed of saving knowledge will abide in the godly for ever, 1 Iohn 3. and their meeknesse, and a quiet spirit, is reckoned an ornament that is not corruptible. But of this afterwards.

6. Good workes are incorruptible; so the righteousnesse of the just will last for ever, 2 Cor. 9.9. and though he die, yet his workes will follow him to Heaven, Rev. 14.13. Psal. 139.24.

Lastly, Heaven and the glory of it, is everlasting; Gods kingdome is an everlasting kingdome, 1 Tim. 6.11. and that glory is an eternall waight of glory, 2 Cor. 4.14. We have an house that is eternall in the Heavens, 2 Cor. 5.1. our inheritance there is immortall, and undefiled, and withereth not away, 1 Pet. 1.3.

The uses may be divers:

Use 1. For first, it should teach us to strive to be such as may have our portion in incorruptible thing: and so wee must first take oft our affections from all things that may offend; as resolved if our right eye offend us, to plucke it out; and if our right hand offend us, to cut it off; that is, to deny all sinfull things, though they were as deare to us as our right hand, or right eye, Mat. 9.45. Secondly, we must be such as yeeld our selves to obey the voice of Christ, and to bee ruled by him. Hee gives eternall life to his sheep: we must bee sheepe then, for hearing his voice, and tractablenesse, Iohn 10.29. Thirdly, wee must give glory to God, and rely upon his promise of grace in Jesus Christ: wee must be beleevers, Iohn 3.16. Fourthly, wee must by patient continuing in well-doing, still seeke immortality, Rom. 2.7. Thus of the first use.

Use 2. Secondly, seeing the portion of the godly lies in incorruptible things, wee should not be much troubled for the wants or losses in corruptible things. Wee have so large an inheritance in things that will last for ever, that it should be no grievance to us, though we should want those transitory things [...] world.

Use 3. Thirdly, for this reason, such as abound in earthly things, should bee [...] more willing to distribute them, and give them for good uses, seeing those things are not th [...]ir portion; and therefore they need not be overcarefull for the keeping of such things.

Use [...]. Fourthly, hence wee may gather infallibly, That the godly can never fall from grace: for Gods mercies cannot corrupt or fall away, and his gi [...]ts are without repentance. If they could be lost, then they were corruptible as well as earthly things. But this is a comfort that must not bee taken away, that God will establish Sion for ever, Psal. 48.8. and though the [...] passe away, and the lusts thereof, yet he that doth the will of God abideth for ever, 1 Iohn 2.17. and though the servant may be cast out of the house, yet the sonne abideth for ever, Iohn 8.35.

Lastly, we should the lesse feare de [...]th, seeing hence we learne that we have many things that will last with us, even after our bodies be rotten in the grave. Thus of the third doctrine.

Doct. 4. Now a fourth point is also cleare, and that is, That incorruptible things doe wonderfully adorne, and make men comely. This is the maine scope a [...]d drift of the Text, and therefore we should the more seeke after th [...]se things: for if wee could see the beauty of the inward man, as it is adorned with grace, wee would bee wonderfully enamoured and in love with it. No comelinesse of the body can so allure, as would this inward beauty of the man of the hear: and therefore againe, we should hence learne to make the more account of poore Christians. There are no persons in the world so comely as they, if wee knew the worth and [Page] ornament of true grace. And so in generall, we should love the godly above all people, because they are the fairest, and best adorned of all the men and women in earth: and in particular, those husbands that have gracious wives,Note. should learne so much religion as to love them entirely, even for the beauty of the man of the Heart, though they wanted the outward ornaments of riches, or extraordinary comelinesse of the outward man. Women also should especially hence learne to get grace, and knowledge, and holinesse into their hearts; for their best handsomnesse is in their qualities and gifts. 'Tis not their cloathes, but their manners and disposition, that becomes them or disgraces them. A faire body doth commend little, if the heart bee fowle; it is a small praise to have a good face, and an ill nature. Some women are like Helen without, and like Hecuba within.

Thus of the adorning of the man of the Heart in generall. Now followes the particular ornament, which the Apostle commends by name; and that is, a meeke and quiet spirit.

Of a meeke and quiet spirit.] Quietnesse is added to meeknesse, lest by mistaking the definition of meeknesse, they should not understand the Apostles meaning.

Now the doctrine hence to bee gathered, is, That amongst all the particular vertues required in Christians, meeknesse and quietnesse of nature and spirit is a speciall vertue, and carefully to bee sought: and in particular by Christian wives, as this and other Scriptures shew, Eph. 4.2. Mat. 11.28. Zeph. 2.3. Col. 3.12.

Before I make use of this point, I must consider what is comprehended in those termes, of a meeke and quiet spirit; and first, we must know before hand, what it doth not comprehend. It doth not require that women or men should be so quiet, as not to be troubled for their sinnes; or not to humble their soules for sinne; or that they should bee carelesse of their callings, either generall or particular; or that they should not admonish or reprove sinne in others, when they have a calling and fitnesse.

But unto the constituting of true meeknesse and quietnesse of spirit, is requisite,

1. Freedome from the evils that disquiet and molest the spirits of men;What things are requisite to me [...]knesse. such as are, first, anger, frowardnesse, fretting, and peevishnesse: secondly, worldly sorrow, crying, and aptnesse to take unkindnesse, and fullennesse: thirdly, distrustfull cares of life arising from covetousnesse, 1 Tim. 6, 10, 11. fourthly, rash zeale and fiercenesse, or inordinate striving and wilfulnesse; as may bee gathered in the case of a Minister, 2 Tim. 2.24, 25, 26. fifthly, contention, and evill speaking, or ill language; as may bee gathered from Tit. 3.2. and stirring up contention or brawles: sixtly, all inordinate desires, and raigning heart-sinnes, whether sinnes of ambition, lust, malice, or the like, Iam. 1.21. seventhly, unconstancy and levity of minde. Especially it crosseth those evils which are noted to be most usuall in women: such as are fretting, crying, taking unkindnesses, unconstancie, wilfulnesse, complaining of their husbands, or the like.

2. A kind of peacefull contentment, when Christians are habitually well pleased with their condition.

3. A gentle behaviour in case of wrongs or faults from or in others: so as to be, first, able to beare them: secondly, not to render evill for evill, but rather to overcome evill with goodnesse: thirdly, ready to forgive: fourthly, not provoked to anger.

4. A harmelesse and innocent behaviour, Zeph. 2.3.

5. The fixing of the heart by trusting upon God, and living without care, like a little child that beleeves his father will provide for him, Mat. 18.

[Page]6. Lowlinesse of mind, thinking no great thoughts of our selves, and esteeming the gifts of God in others, and accounting others better than our selves: and therefore is lowlinesse so often added to the word meeknesse to explaine it.

7. Silence from many words, from vaine and rash speeches, especially provoking termes.

8. Retirednesse, when a Christian is no busie-body in other mens matters, and his feet will be kept out of his neighbours house, and refuseth to have to doe with the strife that belongs not to him.

9. Tractablenesse, and easinesse to be directed, or appointed, and governed: as in relation to God, it is meeknesse to take his zeale upon us, Mat. 11.28. and so in a wise, it is a property of a meeke and quiet spirit to be easie to bee directed, and advised, and governed.

Ob. But is it not lawfull to be angry?

Sol. Yes, it is at some times, for some persons, upon some causes, and in some maner. Anger is a tender vertue, and such a one as by reason of our unskilfulnesse may be easily corrupted, and made dangerous.

Ob. But we must reprove or correct.

Sol. You may doe so: but that you must reprove with passion, or unquietly, I reade not; but rather you must reprove with the spirit of meeknesse. And besides, many rules are requisite to the right use of reproose and correction.

Ob. But can all this be attained?

Sol. It may, or else it would not be required in the new Covenant so often, and so vehemently urged; and the Church of God is not without instance of such as have attained it: and though in many things we may sin all, yet this vertue may be had, though not in the perfection of it.

Object. But I have desired and endeavoured to attaine to it, and cannot.

Sol. First, use the meanes to attaine it yet still: it may be had at length, though not presently. Secondly, it may be doubted of many that pretend this, that they have not such desire, nor use not such endevour in sincerity; they are not watchfull and carefull to looke to the opportunities of this vertue, or the occasions of the contrary vices.

Ob. But may not one have comfort of this vertue, if he be at any time angrie?

Sol. Moses the meekest man on earth was once angry, and Christ himselfe we reade was angry: but where this vertue of anger is not habitually, it reignes not; and where it is, it is bridled and ordered. Or else I may answer, that the act of meeknesse may be interrupted, and yet the habit preserved.

Ob. But we are so provoked, and have such wrongs as are very great and absurd, &c.

Sol. Else it were no great praise to be quiet: a Mastive, a Beare, a Lion, it may be, can be quiet sometimes, if they be not stirred or provoked. There is nothing from without us can make us vicious, without the working of a vile nature in our soules.

The Use should be, first, for instruction. I may say of meekenesse and quietnesse as Christ said of humility, If you heare these things, blessed are you if you doe them, Motives to meeknesse. Iohn 13. Now there are many reasons should move us to be very carefull to expresse a meek and quiet spirit in our behaviour at home and abroad; as first, Gods Commandement. He requireth this at our hands earnestly, as appeareth by the places before quoted, and other Scriptures, Pro. 4.24. [...]condly, we have an excellent example for it in Christ; and hee [Page] chargeth us, of all the things which be imitable in him, to learne meekenesse and lowlinesse of him, Mat. 11.29. Thirdly, it will be a signe of our election and true sanctification, and that God loves us, Col. 3.12. Psal. 147. [...]. and that we have attained the wisedome that is from above, Iames 3.17. Fourthly, it is a great ornament to a man, as this Text imports, and that both in the sight of God and man. A meeke behaviour is very lovely and comely, Pro. 19.11.

5. Hereby we shall bring much rest to our soules, Mat. 11.29. Our hearts and consciences will be at great peace, whereas there are many occasions of trouble to our consciences which flow from passion and an unquiet and cont [...]ntious course of life.

6. Meekenesse is incorruptible, it will last for ever, both in the habit of it, and in the comfort and fruit of it: and besides, it will keepe the spirit from such putrefaction and corruption as passion and unquietnesse useth to breed in the spirits of other men.

7. Meekenesse makes the heart very capable of grace, and of the Word of God. The heart is fit to have the Word graffed upon it when it is meeke and quiet, Iames 1.21. and the Lord teacheth the humble his way, Psal. 25. Pro. 3.32. and he will give more grace to the humble, Iames 4.7.

8. God will be the protection of the meeke; he will relieve them, and make them glorious by deliverance, Psal. 76.8,9. & 147.5, 6. & 149.4. Zeph. 2.3. Yea a meek spirit is a great advantage to a mans outward estate, for the meeke shall inherit the earth. God loves no Tenants better than such, nor grants longer leases to any than to them, Mat. 5.6.

Secondly, this discourse of a meeke and quiet spirit should greatly humble such Christians as are froward, and passionate, and unquiet; and in particular, such wives as are guilty of these or the like faults. Now that this Use may be more profitable to these Christians, I would add two things; first, reasons to disswade them from frowardnesse and unquietnesse: secondly, I would shew them remedies how to help themselves against these faults.

There be many things observed in Scripture, and which they may feele in themselves, which should move them to hearty repentance for this unquietnesse and frowardnesse; as to consider,

1. The causes of frowardnesse and unquietnesse; which are in generall,O [...]iousnesse of frowardnesse, from the cause and effects of it. their ill nature; and in particular, pride, idlenesse, want of love to those with whom we converse, ignorance, and love of earthly things. From these, or some of these roots, proceeds this vice.

2. That the Scripture maketh this fault to be a sign of a wicked and naughty person, Pro. 6.12, 14. & 21.24. especially where one is guilty of it in the power and custome of it; and besides, reckons it among the faults of which there is little hope of cure▪ Pro. 29.20.

3. It causeth many and vile effects: for,

1. It is a great affliction and vexation to such as converse with them that are guilty of it, as these places shew, Prov. 17.1. & 21.9, 19. & 27.3, 15.

2. It is very hurtfull to the party that is guilty, for it makes him run into many sins, as these places shew, Pro 17.19. & 22.8. & 29.22. Psal. 37.8. and besides, it brings upon him great misery, for it makes a breach in his spirit within, Pro. 15.4. and brings much mischiefe upon him without, Pro. 17.20. and further, it makes him abominable in the sight of God, Pro. 3.32. & 8.13. & 11.20. and shames him almost incurably amongst men, Pro. 12.8. & 25.9, 10. and further, no body that is wise will make any friendship with them, but every body will avoide them as much as they can, Pro. 22.24. Wives tha [...] be so froward, and peevish, and hard to please, and unquiet, should much think [Page] of these things. And yet besides, it interrupts prayer, 1 Pet. 3.7. and is a great hinderance to the power of the Word, Iames 1.19, 20, 21. Lastly, if it bee not repented of, it will bring damnation of body and soule, Mat. 5.22.

3. It grieves the spirit of God, Eph. 4.30.

Now Christian men or women that desire to mend this fault of frowardnesse and unquietnesse, may attaine unto reformation, if they will carefully observe these rules following:

Helps for the attaining of quietnesse and meeknesse.1. They must study to be quiet, 1 Thes. 4.12. They must not trust their owne conceits of things, but with good conscience study how to prevent occasions of unquietnesse, and how to carry themselves discreetly, and with meeknesse. It doth require much study to live quietly.

2. They must be sure they meddle with their owne businesse, as it is further added in the same place. They must be sure to place their greatest care in learning how to discharge their owne duties to others, and not allow themselves liberty to suspect or censure the waies of others with whom they converse. Such wives as are so diligent to studie their husbands duties, and to finde fault with them in their callings, seldome or never live quietly with their husbands: whereas the Apostle here would have such wives as have ill husbands, to lay the ground of a quiet life, in the care of sound discharge of their owne duties to their husbands.

3. They must heartily repent for their faults of unquietnesse and frowardnesse past, and not only humble their soules in secret before God for such sins, but also shew their repentance to those with whom they converse, by an humble acknowledgement of their vile nature, and froward behaviour, even in the particulars of it. Repentance for knowne trespasses can never be sound, if it be secret, and not made knowne to the parties grieved.

4. It will wonderfully help them if they pray constantly to the Lord Jesus, that left such a patterne of meeknesse, and to entreat him, by influence of his grace, to quiet and sweeten their natures. Beseech the Lord Jesus, even by his meeknesse to make us meek, and able to expresse his vertue in a quiet conversation.

5. They must not give place to wrath; but if they perceive their hearts rising, and inclined to passion, and provoking and censorious words, they must presently lay necessity of silence upon themselves, till they be able to speake quietly and without frowardnesse. This one rule constantly, for a while, observed, would breed a great alteration in their dispositions quickly, and in time weare out the force of the disease. Unquietnesse is much enlarged by the words are uttered after the offence is taken.

And thus of a meek and quiet spirit: only we may note from the indefinite requiring of meeknesse, That Christians and (in particular) Christian wives, must exercise meeknesse and quietnesse towards all persons, and at all times, and in all places. In all places I say, and so both at home and abroad: towards all persons, and so they must carry themselves quietly, not only towards their husbands, but towards their servants, and their neighbours, whether they be poore or rich: and at all times: they must not be young Saints, and old Divells, as the Proverb is, that is, of a soft and gentle behaviour at first, and then grow froward afterwards. Age and infirmities are not sufficient excuses for vicious anger and unquietnesse. Besides, in that the Apostle resembles meeknesse to apparell, it imports, That by nature we are borne without it, our soules being as naked in respect of meeknesse, as our bodies be in respect of cloathes; and withall, that it should be our every-daies care to put on meeknesse, and fit our selves for quietnesse, as wee would put on our cloathes. And further, as it is not enough to put on our cloathes, but we [Page] must tie them, and fit them handsomely; so must we use discretion in the putting on of meeknesse and quietnesse, fitting the vertue to the reasons and occasions of the day.

Thus of the second part of this verse. The third and last is the reason why women should be so carefull of this kind of dressing and apparell; and that is, because it is a thing of great price in the sight of God.

Which in the sight of God is of great price.] Divers things may be hence observed:

1. That God doth highly esteeme of the vertues, and true grace, and good behaviour of his servants: and therefore in this place their vertues are said to be very rich in Gods sight; and in the Scriptures, he gives the terme of riches to their gifts, 1 Cor. 1.5. and grace is called glory, Esay 4.5. and God is described, as if he were in love with his people, when they carry themselves graciously, Iohn 14.21. And this serves greatly to exalt the praise of Gods good nature, and tender affection to man: and the more, because all good things in us are his owne gift, Iames 1.17. and because our best gifts have many imperfections in them, and our best workes are defiled with sinne, Esay 64. and besides, because he greatly esteemes them, even the least beginnings of goodnesse in his servants: as, their desires to be good, and their very preparations of their hearts to goodnesse, Esay 55.1, 2. Psal. 10.17.

2 Christians are bound in all their behaviour, to carry themselves so, as that God may accept of them, and esteeme what they doe: and this is required of them in every state of life. They are tyed to this, not only in what they doe in Gods house, but in what they doe in their owne house: This all are charged, Heb. 12.28. and so wives here, and so servants, Eph. 6. 5, 6, 7. The praise and acceptation of God should be ever before their eyes: the reasons are, because the formes and rules of all behaviour are given by God: his Word is the light to our feet, and the lanthorne to our paths, Psal. 119. and is only able to make the man of God perfect in every good word and worke, 2 Tim. 3. ult. and besides, if we doe well, we are sure never to faile of the praise of God: whereas if we seeke the praise of men, wee may be deceived. For either they may praise us for that which is abominable in the sight of God, Luke 16.15. or they may dispraise us when wee doe well; or at best, their praise is mutable. And further, it is God that must reward our good conversation, Eph. 6.8. and therefore reason that hee bee looked after in what wee doe. Lastly, this is a signe of difference betweene the godly and the wicked in doing good duties: a godly man is knowne by this signe, that his praise is of God and not of men, Rom. 2.29. Mat. 6.

The Use should be, to teach us therefore in all our waies to labour to please God, and above all things to seeke his acceptation. Now if wee would have God pleased with what we doe, we must looke to divers rules.

1. Wee must bee sure that wee are not in the flesh:Rules for our practise, so as God may bee pleased with [...]. for they that are in the flesh, cannot please God, Rom 8.8. Wee must be sure we are new creatures, Gal. 6.15.

2. Wee must set God alwaies before us, and remember his holy presence, Gen 17.2. Psal. 16.8. God cannot abide to be forgotten.

3. Wee must come to the light, that it may bee manifest that our workes are wrought in God, Iohn 3.22. Wee must walke by rule, Gal. 6.16. and do all in faith, Heb. 11.6.

4. We must serve God in our spirits, as well as in our outward man: not as men-pleasers, or with eye service, or with outward worship; but from the heart, and with the spirit, Rom. 2.28, 29. Eph. 6.5, 6, 7.

[Page]5. We must make conscience of the least sins, to avoide them, and of the least Commandements, to obey them, if we would be great in heaven, Mat. 5.19. Divers of these are exprest in one sentence, Micah 6.8. Hee hath shewed thee, O man, what is good, and what the Lord requireth of thee; surely to doe justly, and to love mercy, and to humble thy selfe to walk with thy God.

6. We must avoide those sins that God especially hates; such as are swearing, Commandement 3. Deut. 28.58. lukewarmnesse in religion, Rev. 3.15, 16. persecuting such as feare God, 1 Thes. 2.15, 16. wilfull fashioning our selves after this world, Rom. 12.1, 2. to blesse our selves in our hearts against Gods curses, Deut. 29.19. through impatience or unbeliefe to withdraw our selves in adversity, Heb. 10 38. and in generall, all grosse sins, Rev. 22.15.

Doct. 3. The best riches a Christian hath are his vertues and gifts of his mind: and therefore he saith here, they are rich in Gods sight. Now they are his best riches in divers respects:

1. Because they are riches in Gods sight, whereas all worldly treasures commend not any man to God, Gal. 3.28. He gives us naked into the world, and takes us himselfe naked againe.

2. Because they furnish the best part of man, viz. his mind; wh [...]eas worldly riches doe only furnish mens houses or bodies.

3. Because no violence can take these treasures away. A man may be vertuous spight of the hearts of all the Divells in hell, or divellish men on earth; whereas worldly treasures may be many waies lost.

4. Because those things doe make a man rich to immortality, whereas worldly riches can serve at best but for a mortall life. And therefore this point shewes, that godly men that seeke vertue and grace have chosen the better part, and that we should all covet spirituall gifts with more earnest affections than worldlings doe outward riches. And it shewes the happy estate of poore Christians: they may be very rich for all their poverty outward, Rev. 2.8. Neither may hypocrites please themselves with saying they are rich, Rev. 3.17. for God will discover their counterfeit wares. And in generall, we may hence gather, that the richest men in the Parish are vertuous men.

Doct. 4. It is evident from hence, that God sees the spirits of men: our hearts are all open and manifest before him, Ier. 17.9. 1 Kings 8.39. 1 Sam. 17. Heb. 4.13. And this must needs be so, because God is omniscient: all eye, and sees all things. The Sun may cease shining, but God cannot cease seeing. Secondly, because God formed the hearts of all men, and therefore must needs know them, Psal. 33.15. Thirdly, because God by his providence doth specially watch over the world of spirits, add daily visits mens hearts, Iob 7.18. Psal. 17.3. and receives presentments of all abuses. He daily tries the hearts and reins, and weighes the heart of man, Pro. 21.2.

And therefore the Use should be divers: first, to reach men to labour for inward and secret goodnesse, as well as outward and open conformity; and to be afraid of sin in secret: for no darknesse can hide from God, the day and night are all one to him: and though no eye of man see thee, yet art thou alwaies before the eye of God. We should therefore keepe our hearts with all diligence, Pro. 4.23. And it may be a great comfort to the godly against all the scornes and censures of the world, that traduce them as hypocrites; for God sees their hearts: yea, it may comfort them against the imperfections of their workes: for God seeth the preparations and desires of their hearts, and that they would faine doe better. But especially this is terrible to wicked men; for if God see the hearts of men, in what case are they that have such evill hearts?

Ob. Why, will some one say, what fault can God find with our hearts?

[Page] Sol. God sees the deadnesse and dulnesse that is in thy heart in his service. He sees thy directions, and how far off thy heart is from him, when thou drawest neere to him with thy lips: he sees thy hypocrisie and securitie, and thy double and divided heart: he sees thy carnall cavils, and the boiling risings of thy heart against him and his truth: he sees thy f [...]fulnesse and unbeliefe, and the uncircumcision of thy heart; thy unre [...]h [...]blenesse and forgetfulnesse: he sees all the vanities and errours of thy imaginations, all thy lusts, and passions, and wicked desires, and all th [...] fram [...] of thy imaginations that are only evill continually: he sees thy filthy nakednesse, and all the Idols thou entertainest in thy heart: and therefore if thou wilt not perish in the eternall abomination of God, make haste to wash thine heart from wickednesse, and seriously to repent of the sins of thy spirit.

Lastly, the scope of this place teacheth us distinctly, That God makes a great reckoning of such men and women as have meeke and quiet spirits. There is reason for it, because a quiet mind is like to Gods mind, which is never stirred nor moved from everlasting to everlasting, but is alwaies the same; and because where the spirit is meeke and quiet, there all sin is mortified, and every good gift and grace doth prosper. And this should be a great encouragement to all Christians, and in particular, to Christian wives that are meek, and live quietly with their husbands: for though their husbands should not love them the more, or esteeme of this grace, hence they may see that God will like them much the better for it, and they are very comely and richly cloathed in Gods sight.

Ver. 5.

Por even after this man [...]r in times past did the holy [...], which tr [...] sted in God, [...] themselves, and were subject to their husbands.

Ver. 6.

As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, while ye doe well, not being affraid of any terrour.

IN these two verses is contained the confirmation of the Proposition exhorting wives to be subject to their owne husbands, ver. 1. And this is made good by two reasons, both taken from example; the one in generall, from the practice of holy women of ancient times, that did so carry themselves towards their husbands, ver. 5. the other in particular, from the practice of Sarah, the mother of faithfull women, ver. 6.

The example generally considered, ver. 5. is described and commended sixe wayes:

First, for the maner of it: it was in this maner, that is, just according to the precept now given by the Apostle.

Secondly, for the an [...]iquitie of it: it was so in old time.

Thirdly, for the subject persons in whom it was found, viz. not only women that did so, but the holiest women.

Fourthly, for the cause of it, viz. their trust in God.

Fiftly, for the effect of it: it adorned them.

Sixtly, for the matter of it, viz. they were obedient to their owne husbands.

Thus of the order of the words. Before I enter upon the particulars, divers things may be noted in generall about examples of goodnesse in others.

First, we may hence evidently gather, That it is not enough for us to doe good, but we should strive so to doe it, that we might be examples to others, 1 Tim. 4.12. Mat. 5.16. Phil. 2.15. and that for divers reasons. For first God is interessed in us and our workes; and there is a glory due to God which must be collected from our workes do [...] before men, Mat. 5.16. Secondly, [Page] we must so act our parts in godlinesse upon the Stage of this world, that we may thereby silence and convince wicked men, that out of their hatred to the truth, and frowardnesse of hearts, would else take all occasions to speake evill of us, and the good way of God, Phil. 2.15. Thirdly, our Teachers have a part in our workes; and we should hold forth the patternes of sound practice, that they might be comforted in our learning from them, and graced in their Ministerie, Phil. 2.16. Fourthly, by this meanes we may doe much good in helping forwards weake Christians. For as the wicked take fire from evill examples, so doe the godly from good examples, both in piety, 1 Thes. 4.7. and mercie, 2 Cor. 8.16. &c. Which should worke a [...] effectuall care in all godly Christians, to strive to expresse such conscience and power of godlinesse as may be profitable to others: and so chiefly in such things as may most grace th [...] profession of religion, or profit others; as wisedome, mercie, meeknesse, just dealing, contempt of the world, affectionatenesse in Gods service, patience, undauntednesse, or the like; especially those that be Parents, Masters, Magistrates, Ministers, that have charge of others. And this greatly reproves such Christians as undoe the soules of those that belong to them (as much as lies in them) by their wicked examples; as Ministers that are examples to their people of drunkennesse, usury, covetousnesse, pride, or the like; and Masters of families, or Parents, that give such wretched examples to their children and servants, in swearing, vanitie of apparell, filthinesse of life, passion, or the like.

Secondly, we may hence note two singular vertues in a good example: the first is,Two singular vertues in a good example. That it may profit a world of people, 1 Thes. 1.7. Rom. 16. It is like the fire; you may light many candles at it, and yet it is neither the worse, nor the lesse. Many that we know no [...] of may receive good from our good conversation and example in well-doing, as was true in the case of those holy women. And the reason is, because men are more apt to understand things when they are practised, than when they are taught. And besides, good examples are so rare, that they shine as a Beacon on fire in a darke night, Phil. 2.15. And therefore one Use should be to teach Christians, by an humble acknowledgement of the praises of others, to spread abroad the light of good examples [...]s far as they can, 1 Thes. 1.7, 8. And withall, he shewes the horrible sin of those wretches that strive to blemish the good conversation of the godly, and so rob the world of the profit of their examples.

The second vertue in a good example is the lasting of it. It may doe good for a long time after, yea, in some cases, to the worlds end. The sweet savour of it may be freshly sented many yeeres after: which was never true of any perfume in the world. It is a light that will not out of a long time; as here the example of these holy women, and Sarah in particular, have a fresh power to doe good many hundred yeares after it was given, and will still have to the worlds end. The memoriall of the Just is blessed. They that are to live hereafter may praise God for the good they receive from the examples of those that are long since dead, in their graves. Their workes live long after they are dead. Which should be a wonderfull consolation to eminent Christians that excell in gifts and good workes, and have held forth a good profession before, many witnesses. And in as much as God by his providence keeps burning so long the light of the good examples of his children, it will make the more to encrease the condemnation of such persons as will not learne goodnesse from such examples. Especially their case is fearefull that have had this light in such as have beene neere to them; as in Parents, Masters, Ministers, [...]p [...]ciall acquaintance, kindred, or the like, and yet make no good use of it.

Thirdly, we may hence gather, That a good example ought to be given, and [Page] may be taken from women as well as men. Pro. 31.28, 29. Mat. 26.13. Tit. 2. 3, 4. And the reason is, because God is no respecter of persons, but gives his gifts and graces to women as well as men; as Scripture & experience shews. And besides, as their ill example may make the word of God to be blasphemed, Tit. 2.5. so why should not their good example become godlines, & profit others? And this point should teach women, if they will professe Religion, to looke to their waies, and strive to give good example, especially aged women, Tit. 2.3. And withall, it may be a comfort to that Sexe, that God should use their service to doe his worke, and many times to teach men by their waies and works, God hath raised up the glory and light of many worthy women, and they have bin as eminent for holines & good workes, as men have bin. Thus in generall.

In this manner.] The first thing in the description is the manner of the pattern: about which we may note three things;

1. That the patterns of well-doing, or the rules of life have beene the same in all ages. There is no more required of Christians now, than was required of Gods servants in former time: which should make us the more willing to beare Gods yoake, and to doe the taske that God sets us.

2. That an example is then of power to bind, when it agrees to some precept:When an example binds. as here the example of holy women is urged, because it did agree to the doctrine of the exhortation before named. This rule is of great use, in ordering of conclusions, taken from examples in Scripture: examples have but the power of illustration of what was before in the precept. And againe, it should teach us, not to esteeme of any men above what is written; but to follow them as they follow Christ, or as their actions are warranted by the Word of God.

3. God did ever stand upon subjection, and an amiable and meeke behaviour in women, in all ages. Which should much prevaile with Christian women, to teach them to make more conscience of their carriage towards their husbands, seeing God had ever required such a behaviour in all holy women of former ages.

In old time.] The example is, in the second place, commended for the antiquitie of it. Where we learn, that a respect may be had to old time; yea, respect is due to the times of old. Antiquitie is an argument of praise: therefore are wee bidden to aske after the old way, Ier. 6.16. to aske of the daies that are past, Deut. 4.32. to remember the daies of old, and to consider the yeeres of many generations, Deut. 32.7. And Ministers in publick teaching, must be like the good Scribe, that brings out of his treasurie things both old and new, Mat. 13.52. & fathers must talke of the things of old time to their children, Ps. 44.1.

Now because the argument from a [...]quitie, or the old time, hath beene much abused, and such reasoning is taxed in many Scriptures; therefore that the point may be more cleare, I will distinctly consider, first, in what cases the old times and antiquitie may not be pleaded; and then, in what cases antiquitie may be pleaded, and good use may be made of it.

For the first; antiquitie is ill pleaded in the case [...] follo [...]ing: as▪

1. When antiquitie is counterfeit: when that is called the old time,In what things Antiquity is ill pleaded. which in comparison was but yesterday; as the Papiste lead us to the ages not long since past, and will not permit us to looke higher to the times of the Prophets and the Apostles, which is the true antiquitie.

2. When antiquitie is pleaded to confirme [...] in doctrine. And so the doctrin was never a whit the better, that caught the law of God [...] only bind the outward man, & not the heart; & the outward man [...]oo but in some higher cases. And therefore our Saviour rejects the errours of the Pharisees, though they would confirme th [...] by the sayings of old [...]ime [...]punc; Mat. [...]. Io [...]. [...]5. [...]0.

3. In the case of sinne; sinne is not the better for the oldnesse of i [...], [...] the worse, therefore the old man must be mortified, and all old things must [Page] be put away, 2 Cor. 5.17. As an old leprosie is worse than a new Lev. 13.11. so their hatred was the worse, because it was old, Ezek. 25.15. And the godly pray, Remember not against us our old iniquities, Psal. 79.8. and the wicked are condemned for not purging out their old sins, 2 Pet. 1▪ 9. and all men should purge out the old leven, 1 Cor. 5. And as in the sins of life betweene man and man, so about Gods service old courses are barefull, if they be idolatrous and superstitious: and therefore they were condemned for doing after the old maner, 2 Reg. 17.34. and they are reproved by the Prophet Ieremy, that so commended the old times of Idolatry, Ier. 44.

4. When God abolisheth the old things, and brings in new: and so the old Covenant is not better than the new, nor the old Testament better than the new, Heb. 8.6, 7, 13. 2 Cor. 5.17.

5. In the case of the discoverie of such mysteries, as for the time of revealing them, depend upon the good pleasure of God only: so things hidden for ages and generations are revealed in the Gospel, and yet must not be rejected, Col. 1.16.

6. When old times are pleaded of purpose to lessen the glory or profit of the present workes of Gods power and mercie, Esay 43.18. And this way the Pharisees offended, that, to avoid subjection to Christ and his doctrine, would magnifie Moses and the Prophets of old time. And so doe those people offend, that commend the old Teachers more, that are dead or absent, and will not profit by those they have, Mat. 23.

7. When it is used in defence of publike disorders, and offences, and grievances in Church or Common-wealth. The pretence of Innovation must not hinder the reformation of knowne diseases in publike States. Such things as have beene wastes of old must be built, though it were not done of long time: They shall build the old wastes saith the Prophet, Isa. 62.4.

8. When particular Christians doe mis-apply it, to confirme them in their unbeliefe or doubting; as if God did not regard or accept as informer times: whereas if we serve him in uprightnesse of heart, he will accept our offerings as in the dayes of old, Mal. 3.4. And if we get Davids affections to God and goodnesse, and will attend upon Gods mercie in the meanes, we shall have the s [...]e mercies of David, Isa, 55.1, 4.

Thus of the wayes how old things, and the pleading of them, may be misapplied and done in our owne wrong.

Now followes to shew in what cases respect must be had to Antiquitie, and old times. And so Antiquitie commends,

1. The workes of Gods power and mercie, Deut. 32.7. 2 Kings 19.25. Psal. 44.2.In what cases respect is to be bad unto old times. and God is well pleased to be urged with arguments taken from his old dealing with his people: Arise as in the daies of old, Isa. 51.9. so in Mich. 7.14, 20, and bath left the memory of them upon record, that we might thence confirme our weake faith.

2. The particular experiences we have had of Gods goodnesse towards us. Thus David remembers dayes of old, Psal. 77.6. & 143. [...].

3. The profitable determinations of right in judiciall things betweene man and man: and so the old bounds are to be greatly respected, Pro. 22.28.

4. The publike orders of the Church about the circumstances of Gods worship, as the orders of the Jewes, to have the preaching of Moses in every Citie on the Sabhath day, Acts 15.21. This order is the more observeable, as few other reasons [...] because it was so in oldei [...].

5. Gods Commandements. It is an argument of weight to perswade to obedience, when it can be shewed that that Commandement is an old Commandement, Iohn 2.7.

6. In things that one doubtfull or difficult, such respect is to be given to [Page] Antiquitie, as men should not rashly oppose their owne or other mens new conceits; so as due respect be had to equally comparison in the nature of the things questioned, Ioh. 32.6.

7. In the examples and patterns of wel-doing, that have had due conformity to Gods will revealed in his precepts: and so the examples of holy practises in old time, should much move the consciences of the godly now-adaies, as the Apostle shews in this verse. And thus of the two points in the description.

Holy women.] The persons from whom this patterne is taken, are holy women: where observe,

1. That holinesse in the first Table, is required of women as well as men: and they are bound to the duties of Gods worship, and to be religious women, as well as to the duties of the second Table, to be chaste, mercifull, faithfull, diligent in the affaires of the family, or obedient to their husbands. Which serves to confute those men, that say women need not be studious in matters of Religion; it is enough for them to be good house-wives, and obey their husbands. And withall, it may comfort women in the practise of the duties of Religion; for by the commendation given of holy women in this Text, it appeares that God accepts holinesse in them as well as in men.

2. That all holy women did make conscience of subjection to their husbands: and therefore the Apostle speakes indefinitely of all holy women. And this is the more evident, because amongst all the infirmities noted in any godly woman in the Scriptures, yet there is no example of a godly woman that did customarily live in the sinne of frowardnesse or rebellion against her husband: the instance of Zipporah is but of one onely fact, and the errour seemes to be as much in her judgement as in her affections. And this doctrine should light verie heavie upon many wives, that professe Religion in these times, and compell them to reforme their hearts and behaviours in their carriage towards their husbands: for this Text doth import, that they want holinesse that are not subject to their husbands, and live in customarie frowardnesse and unquietnesse.

3. That Christian women ought to studie the example of holy women in old times: and therefore they should do well to get a catalogue of the praises of godly women in Scripture, to lay before them for their imitation; and so they should learne of Sarah reverence to their husbands; and of Rahab and the Midwives of Egypt, to shew mercy to Gods servants in distresse; and of Ruth, obedience to their parents, and constant love to religion; and of the Shunamitish woman, 2 Reg. 4.8. &c. and of Lydia, Acts 16.14. and of Ph [...]be, Rom. 16.2. to be entertainers of Gods servants, and to succour them; and of Hanna, to be humble, and patient, and devout in prayer; and of the good woman in the Proverbs, chap. 31. and of Priscilla, and Sal [...]mons mother, P [...]. 30.1, 2. and Timothies mother and grand-mother, 2 Tim. 1.4. to get the law of grace into their lips, to instruct others; and of that woman in the Proverbs, to bee painfull in labour, and to be wise in oversight of the labours of their servants and children; and of Hester, to keepe religious Fas [...] to God, with their maides and children, Hess. 4.16. and of the Virgin Mary, to lay up the words of Christ in their hearts; and with Mary Magdalen, to love Christ with all tendernesse, and to bewaile their sinswith sorrow▪ and to sit as Christs feet to heare his words; and of Elizabeth, to live without offence, L [...]e 1. and of Dorcas, to be merciful to the poore; and of the holy women, mentioned Heb. 11.3. to be constant professors of the truth in the times of persecution.

That trusted in God.] The fourth thing is the cause of their subjection; and that is their trust in God: about which foure things are to be observed.

1. That trust in God is such a grace as is found in all the godly▪ even wom [...]n that were holy had attained to trust in God. All holy women trusted in God, & [Page] therefore if women that are the weaker sexe cannot get holinesse, but withall they trust in God, it is impliedly cleere, That all the godly doe trust in God. The house of Israel, and the house of Aaron, Priests and people, even all that feare the Lord must trust in the Lord, Psal. 115.9, 10, 11. and all the Gentiles must trust in the Lord. Rom. 15.12. It is the Periphrasis of God to be the confidence of all the ends of the earth, Psal. 65.5. And the reasons why the godly must and doe all of them trust in God are, first, Gods Commandement, that requires it of all, which the former places shew: secondly, Gods promise, that he will be the hope of his people, even of all his people, Ioel 3.16. and they have a sure word of the Prophets to warrant their trust, 2 Pet. 1.19. thirdly, without faith and trust it is impossible to please God, Heb. 11. 6. fourthly, because they have nothing else to trust in. Of all people the godly are most miserable, if their trust were to be placed in other things than God: for as all earthly things are vain and transitorie, so can they make least shift for themselves, and are most opposed in these things. And therefore the Use should be to teach us to trie our hearts soundly,Use. whether we be such as trust in God, seeing in this thing lyeth one great part of our evidence about true grace. If all the godly trust in God, then we are not godly, nor holy men and women, if we doe not trust in God. The question then is, By what signes doe godly men prove that they doe trust in God? and the answer is;

Signes of such as trust in God.1. By making God their refuge in all their distresses, and by pouring out their hearts before him in prayer and supplication, 2 Sam. 22.3, 4. Psal. 62.8.

2. By their feare in any thing to displease God, and their care to keepe his Commandements, and to cleave to God, 2 Reg. 18.4, 5, 6. doing his worke whatsoever come of it.

3. By relying upon God in times of distresse, without using any ill means or courses that they know or feare to be unlawfull, Esay 28.16. with 1 Chron. 10.13, 14. but still wait upon God till he help them, Psal. 33.20.

4. By accounting God to be their portion and sufficient heritage, Psal. 16.1, 5, 6.

5. By setting the Lord alwaies before them, Psal. 16.1, 18. for if we put all our trust in God, then our hearts doe continually thinke of God, and are lifted up to God.

6. By committing all their wayes to God, and leaving the successe of things to his disposing, Psal. 37.5.

7. By their patience in the case of wrongs and indignities, having their hearts free from desires of revenge, and their tongues from words or reproach or reproofe: they are as deafe or dumb men, Ps. 38.13, 14, 15 1 Tim. 4.10.

8. By contemning the glory of the world, and not regarding or seeking dependancies upon proud and sinfull persons, Psal. 40.4.

9. By the joy and contentment they take in the house of God; their hearts flourishing like a greene Olive tree, when they heare of the doctrine of Gods goodnesse, and feele the refreshing of his name, Psal. 52.8, 9.

10. By their thankfulnesse, and great desires to praise God, when they find the experiences of Gods providence in grace and bounty towards them, Psal. 13.5, 6. & 52.8, 9.

Yet by the way we m [...]t know, that godly persons that do truly trust in God may be burdened with cares, but yet they cast their burthens upon God when they feele them, Psal. 55.22. They may be affraid, and yet trust in God, Psal. 56.3. They may cry and make great moane, and that a long time, Psal. 69.3. They may seeme to want strength, and yet renew their strength, Esay 40 ult.

2. From [...]nce we [...]y gather, That it is a great praise and an excellent gift in any to trust in God, to have and exercise this trust in God: and therefore of all parts of holines & f [...]nctification, in this place trust in God i [...] mentioned. [Page] And therefore in divers Scriptures they are pronounced to be very blessed that can doe it, Psal. 84.12. & 34.8. and it is reckoned as a great ornament and glory in great Princes, as, 2 Reg. 18.5. Psal. 21.8. and the chiefe praise of the Fathers and Patriarkes of the Church, Ps. 22.5. And the reasons are divers:

1. Because it is a supernaturall power in any man or woman,Reasons proving the excellency of this trusting in God. because it is grounded upon things not seene, Rom. 8.24.

2. Because the Lord taketh speciall pleasure in this grace, and taketh notice of such as can exercise it, above all others: it is a thing God specially observes in his people, Psal. 147.11. & 33.18. cob. his eye is upon them, he cannot look off them: so also Nah. 1.7. And contrariwise, he is as much vexed with unbeliefe, and not trusting upon him, as with any other sin. We read that fire kindled against Iacob for not beleeving in God, and not trusting in his salvation, Psal. 78.22.

3. Because the trust in other things will prove the shame and confusion of a man, Esay 30.2. and therefore better to trust in the Lord than in Princes, &c. Psal. 118.8, 9.

4. Because it is a grace that produceth admirable effects: for

1. It establisheth a mans heart, and makes it fixed and immoveable,Admirable effects of this trusting in God. Psal. 112.7, 8. & 31.24. so as he can endure things that are almost beyond beliefe, if it be rightly exercised, Esay 14.32▪ coh. Psal. 27 [...].3.

2. It procureth from God all things a mans heart can desire, or his condition any way need, 2 Sam. 22.2, 3. Psal. 5.11, 12. It gets a man marvellous loving kindnesse from God, Psal. 17.7. so great experience of Gods goodnesse as cannot be uttered, Ps. 31.19. Mercy shall compasse them about, when many sorrowes shall be to the wicked, Psal. 32.10. His mercie will be upon us, according as we have hope in him, Ps. 33.22. & 55.12. & 91.1. &c. It is the best way, either to preserve us from trouble, or to deliver us out of trouble, of what kind soever, Psal. 130.7. Esay 25.4. & 26.3, 4. 2 Chron. 13.18.

3. It openeth for us a most comfortable entertainment in Gods house: our hearts that can trust in Gods mercie drinke out of the rivers of his pleasures, when we come into his house, and are satisfied with his goodnesse, Ps. 36.7, 8.

The use of this point may be divers▪

1. Such as find want of this grace should use▪ all meanes to attaine it.Helps to attain this grace of trusting in God. And that we may be able to put all our trust upon God, wee must looke to these rules following:

1. We must hate them that regard lying vanities, Psal. 31.6. & 40.4.

2. We must know Gods name, Psal. 9.10. we must get knowledge of Gods goodnesse, and so, the warrant of our trust in the word of God. We must thence learne both what to doe, and upon what grounds to trust upon God. To this end did God give his word to his people, Psal. 78.5, 7. Rom. 15.4. Pro. 30.5. Psal. 56.3, 4.

3. We must labour to get assurance of Gods love to us in Jesus Christ, to know that God is our God, and we are the children of God, Psal. 31.14. & 36.7. for the confidence of an unfaithfull man in time of trouble is like a broken tooth, or a foot out of joint, Pro. 25.19. and the ground of our trust must be in the merits of Jesus Christ, Eph. 1.12.

4. When we know God to be our God, we must strive to get our hearts to it, to make God our portion, and to rest satisfied with Gods goodnesse and love to us, whatsoever else we want, Lam. 3.24.

5. We must be sure that we be upright in heart, and that we have warrant for our actions▪ and doe not live in any sin that might provoke God against us, Psal. 64.10. And to this end we should pray God to cause us to know the way we should walke in, and to let us heare of his loving kindnesse in the morning, to encourage us in all good courses, Psal. 143.8.

[Page]6. We must be sure we doe not draw upon our selves needlesse troubles, Pro. 28.25. and when we are in a good way, we should not give way to our owne vaine feares, Pro. 29.25.

7. When we find troubles to arise, and feare and care to surprise us, we must make our refuge to get our selves under the shadow of Gods wings, till the calamitie be overpast, Psal. 57.1. & 91.1. Now Gods wings are his Ordinances, especially Prayer and his Word. Thus of the first Use.

Secondly, seeing to trust in God is such an excellent grace, such as doe endevour to practise this trust in God must looke to divers rules in the exercise of it, which are necessarie to a right trusting in God: as,

Rules to be observed in our right trusting in God.1. They must trust him with their hearts: their soules must trust in God, Psal. 57.1. & 28.8.

2. They must put all their trust in God: God will have no partners. All my trust is in thee, saith David.

3. They must trust in God at all times, continually, and with praise for what they have felt of Gods goodnesse, Psal. 62.8. & 7 [...].14. Esay 26.4.

4. If God doe deferre to answer our hope, wee must waite for the Lord: their soules must wait, Psal. 130.5, 6.

5. They must make the most High their habitation: they must dwell with God, by setting the Lord alwaies before them, and attending upon all means of communion with God. They must not be strangers from God, to goe daies or weekes without directing their hearts after him, Psal. 91.9.

6. They must handle their matters wisely, and not upon pretence of trust in God carry themselves indiscreetly, or neglect the use of any lawfull means, Pro. 16.20

7. Their trust in God must be joined with an awefull feare of God, and sense of their owne unworthinesse: they must not be conceited persons, or despise the care of their waies, Psal. 147.11.

8. They must declare all Gods works, that is, they must labour to glorifie God, by telling others of the experiences they have had of Gods goodnesse, Psal. 73. ult.

9. When they have committed their waies to God, they must be quieted as a weaned child, and contented with whatsoever the Lord shall lay upon them, Psal 131.2, 3. La [...]. 3.26.

10. They must beleeve above hope, and under hope: they must rest upon Gods promise, how unlikely soever the performance seeme to be, Rom. 4.18. Thus of the second Use.

Thirdly, we may from the reasons of this doctrine gather evidently, That all Gods servants, that trust in God, are in a wondrous safe condition, as David shewes of himselfe, Psal. 18.2, 3. Neither may they say that they cannot looke that God should be to them as he was to David; for God hath given his word for it, that he will be good to all that put their trust in him, 2 Sam. 22.31. Psal. 34.22. and therefore all true Christians, that finde themselves prone to feare or discontent, should speake to their soules, and chide their own hearts as David did, Psal. 43.5. See Esay 30.2.

Fourthly, wicked men have little cause then to deride and scoffe at the people of God for trusting in God, and refusing to use such evill courses as they doe: for by the doctrine and reasons before it appeares plainely, that they doe both holily and happily by committing all to God, Psal. 14.4, 7. & 22.9. Thus of the second doctrine.

Doct. 3. It is a speciall praise in women to trust in God; and the more praise, because it is so rare in women, who use to relie upon either their parents or their husbands, to provide for them, and seldome looke up to God. And besides, it produceth excellent effects: for it makes them subject to their husbands, [Page] and that with all quietnesse, and meeknesse, and feare to displease their husbands, as is implied here. And besides, women that trust in God will be a great help and comfort to their husbands in their crosses:Vid 1 Tim. 5.5. Ier. 49.11. they will encourage them to relie upon God, in whom they put their trust, which very help is worth great riches. The Use should be therefore to perswade wives to be the more carefull of their faith and trust in God, and to looke to it that it be a true faith, and a right trust in God: for such wives as are a vexation to their husbands by their carelesnesse, and frowardnesse, and unquietnesse, and such as are so farre from comforting their husbands in distresse, that they rather add affliction to their afflictions, by censuring them, and crossing them, they may justly fear that their trust in God is not right. Yea, it maybe observed,Note. that some wives that professe religion, and are unquiet, and live frowardly and stubbornly towards their husbands, they are unquiet in their consciences too; and when crosses come upon them, call their faith into question, and cannot be established in their trust in God. And it is just with God it should be so, that such women as dare live in knowne transgressions against their husbands, should not know their portion in the consolation of God: God will not be loved when their husbands are not loved.

Thus of the fourth point. The fift point is the effect, and that is, They adorned themselves.

Adorned themselves.] In all ages the comelinesse and ornameut of a wife as a wife was to obey her husband with meeknesse and feare:Doct. and those were the comeliest and best apparelled women, in the sight of God, their husbands, and good men, that were most quiet and easie to be governed, and willingest to please their husbands, And so on the contrary, a wife were a very unhandsome woman, and not fit to please any wise man, that were of a froward and unquiet disposition, either through anger, or crying, or the like; yea though she had otherwise never so great an estate, or never so excellent gifts of nature, of mind, or bodie; yea if she could be imagined to have true holinesse and grace, yet she were but a loathsome creature. And this doctrine, as it should move all wives, so especially such as have not other things to commend them, but want either portion, or beautie, or skill, or have but weake gifts in religion; these should be the more carefull to recompence their husbands, and strive to please them in this way of adorning themselves.

The matter of the example is subjection to their husbands; and of that I have entreated in the exhorration it selfe.

The speciall argument is taken from the particular example of Sarah, ver. 6. Where we are to observe,

1. What she did, viz. she obeyed Abraham, calling him Lord.

2. What fruit will follow to Christian wives if they follow her example, viz. they shall become her daughters.

3. Upon what condition they shall obtaine that honour, viz. if they doe well, and be not affraid of any amazement.

Sarah. [...] The names here mentioned are Sarah and Abraham, and both their names are kept in the Christian Church, not as they were at first, but as they were changed of God out of his love and respect to their faith and obedience. The woman was first called Saras ▪ which signified My Lady, or My Mistris; but after was changed into Sarah, to signifie that she should be a Mistris to many, or a Mistris indefinitely, meaning that shee should have a great posteritie; as the mans name was changed into Abraham, and signified a father of many nations. From the giving of the names wee may gather,

1. Such as glorifie God by beleeving, and keeping his covenant, and patient bearing of adversitie, shall be blessed of God; and in particular, shall [Page] have this blessing of a happy posteritie. A godly life brings God to us and our families, and an ungodly life drives him away.

2. That God is no accepter of persons, but godly wives shall have their part in the blessing of godly husbands. This Christian wives may looke for, if they be as Sarah, holy women, and such as obey their husbands, and are a comfort and helpe to them in all the travels of their lives, and no way hinder godlinesse in them.

Obeyed Abraham.] Divers things may be noted hence.

1. That obedience is the chiefe thing required in the subjection of wives: shewing how Sarah was subject, he saith, she obeyed him. The maine thing required of wives, is to be ruled by their husbands. Those wives transgresse, that are not carefull to see that done which their husbands require, and with reason require: and those that crosse their husbands, and vexe them, by opposing or censuring; especially those that will not be quiet unlesse they may doe what they list, and rule their husbands.

2. That as much is due to everie husband, as was due from Sarah to Abraham; else this argument of the Apostle had not beene good. They might have said that Abraham was a great man, and holy, and wise, and loving, &c. but the Apostle requires, that what women would doe, for the substance of obedience, if they had Abraham to their husband, that must they, doe to him that is now their husband. And the reason is cleare, because Gods commandement in the morall Law prescribes the same honour to be given to all husbands: and in the New Testament obedience is required of all wives to all husbands. And this was the more observable in Sarah, because in obeying Abraham, shee was faine to leave her owne countrey, and be exposed to a world of paines, and danger, and wants.

3. That the discharge of domesticall duties is a good worke, and shall be had in everlasting remembrance. Though all good wives have not the honour to be written in Gods booke of Scripture, and praised therein, yet they have the honour to be written in Gods booke of Remembrance, which shall be opened at the last day; and so contrariwise.

Calling him Lord.] That shee did so call him, the Apostle found written, Gen. 18.12. Hence we may observe;

1. That godly wives ought to acknowledge their husbands to have power over them, as if they had beene servants bought with their money; not that their subjection is no better than the subjection of servants, but that the husbands have as well power over them, as they have over their servants. Sarah doth not in judgement only acknowledge it as due, but with wonderfull affection, doth easily and with great love give that title to Abraham.

2. That it is one part of the subjection of wives, to carry themselves reverently towards their husbands; and to give them such titles, as may shew that they doe heartily honour them.

3. Wee may here observe the wonderfull goodnesse of God towards his servants, that in a great heape of sinne, can see and accept of a little sparke of true grace. The whole sentence of Sarah was vile and profane, only that word was good: God praiseth her for that was good, and passeth by the great fault she committed. Yea we may note, that God is so well pleased with her loving subjection to her husband, that he is content to forgive her great sinne of unbeliefe against him. Yea it is probable, that her great respect of her husband made her the more willingly to beleeve Gods promise afterwards: for, Heb. 11.11. she is commended, judging God to be faithfull, who had promised her a child, though at first she laughed at it.

Whose daughters yee are.] Godly women may be said to be the daughters of Sarah three waies.

[Page]1. If Sarah be taken mystically for the new Jerusalem, as Gal. 4.Ga [...]ly women da [...]g [...]ters of Sar [...]h three wa [...]es.

2. In respect of inhe [...]iting the love and blessing of God which Sarah had, they shall be her daughters, that is, they shall have the same portion from God, as if they had come in Sarahs roome, as in the case of Abraham is said, Rom. 4.11, 16.

3. In respect of spirituall kindred and alliance: Christian women are as neere a kin to Sarah as if they were her owne daughters.

So that the maine doctrine from hence is, That there is a spirituall kindred and consanguinitie betweene the godly: about which, from this place we may observe divers positions.

1. That all the godly are a kinne: and the reason is, because they are all the children of one father, that is, God; and all borne of the immortall seed of the Word.

2. That they are neere a kin, as neere as mothers and daughters, or as brothers and sisters, as Christ said of his kindred, Mat. 12.49, 50. Here are no cousins removed.

3. That this kindred doth conferre a reall honour upon every Christian: so as the Christian wives are as truely great as if they were immediately descended out of Sarahs womb.

4. That God himselfe doth seriously acknowledge this kindred, and looks upon the meanest Christian, as truely allied to the greatest Worthies have ever beene in the world.

5. That this neerenesse of consanguinitie is not a jot altered by the distance of hundred of yeeres, as in the Apostles time the glory of alliance with Sarah did shine in Christian women: the reason is, because the root of this consanguinitie is ever alive, which is Christ.

6. That Christians are not borne to this kindred, but made so. Godly women were not borne daughters of Sarah, but became so after their new birth.

7. That that which breeds this spirituall kindred is not being Gossips at the Fon [...], nor no carnall propagation, Rom. 9.8. but faith, Rom. 4.16. and well-doing, as this Apostle saith in this Text.

The Use may be, first, to comfort godly Christians against the want and losse of carnall kindred, and to teach us all to honour su [...]h as are truely godly; for they are the onely excellent ones, and have the greatest and best kindred in the world. Yea, we should preferre our godly kindred before our carnall, in the dearenesse of our love: and the godly should shew all dueties of love one to another, as they that are mothers and daughters, brothers and sisters in the Lord, and so should stand one for another, as men would doe for their carnall kindred.

A second doctrine may be noted from hence, That all Christians are not alike in gifts: some are mothers, [...]ome are daughters: as it is in the body of a man, all the members are not of like honour or use, though all serve for the good of the bodie, 1 Cor. 12. Which should teach those of greater gifts not to despise those of lesser gifts, and those of lesser gifts to honour those of greater gifts; and both sorts to praise God for the gifts they have, having nothing but what they have received, and to be a daughter of Sarah, being sufficient to get the blessing that Sarah had her selfe.

So long as you doe well.] Observe hence;

1. That Christians obtaine not the proper priviledges of communion of Saints, unlesse they doe well▪ None but Christians that leade a holy life have the honour of true spirituall kindred with Christ and the Saints, Mat. 12.49, 50. Wicked Christians are a kin to the Divell.

2. That we are bound only to imitate that which is good in the Saints, [Page] not their sins. They must follow Sarah in her well-doing: they must not imitate her in her frowardnesse, Gen. 16.5. nor in her bold adventuring of her chastitie, though it were upon pretence of saving her husbands life, Gen. 12.11, 12. And this condemnes those women that so wilfully alledge the example of others to uphold them in such behaviour as their owne consciences tell is naught.

3. It is imported here, that some women may doe well for a time, and yet prove very naught afterwards. Some begin in the spirit, and end in the flesh. Some women are at first quiet, sober, loving to their husbands, good housewives, &c. and yet after a time they grow froward, excessive in apparell, dyet, and the like, imperious, such as sleight their husbands, idle and wastfull, and carelesse of the duties they should doe in the family. They are condemned of themselves, and shall rise in judgement against themselves: their first works condemne their last.

4. In generall we may here note, That it is not enough to doe good, but we must see to it, that what we doe be well done.

Quest. What can come to a good action to make it ill?

What things mar a good action. Answ. Impenitencie in any sin will staine any action, though it be in it selfe never so good, Esay 1.13, 16.

2. An ill end will defile a good action, to doe it of purpose to be seene of men, Mat. 6. or as men pleasers, in the case of wives, or servants, or subjects, &c.

3. Unbeliefe makes all actions ill: Whatsoever is not of faith is sin: when we either know not the warrant of it, or beleeve not Gods acceptation.

4. Rashnesse and indiscretion mars good actions, Pro. 19.2. when men have not respect to the circumstances of well-doing, or the provision should goe to it; when good duties are done rudely, and without respect of due time and place, &c. We should be wise to doe good, Rom. 16.19.

5. Unwillingnesse defiles a good action, when it seemes evill to us to serve God, Iosh. 24.14. when our workes are dead workes, Hebr. 9.14. Deut. 28.47.

6. When the fruit men beare is not their owne fruit; as if a King will offer sacrifice, or women preach, or the like. And so when wives doe not the duties of wives, though they did never so much good other wayes, yet they have not the praise of well-doing, unlesse they doe their duties to their husbands: the like may be said of Magistrates, Ministers, Husbands, Parents, Servants, &c.

7. Confidence in the flesh mars good duties, when men trust to their own wits, reason, skill, or any gifts, and doe not all they doe in the name of Jesus Christ, Col. 3.17. Phil. 3.3. and in particular, conceitednesse, and to be wise in themselves, and proud, will mar any action. All should be done in meekenesse of wisedome.

8. Inconstancie shames any action, when we are wearie of well-doing, or wavering, or decline and goe backwards; their righteousnesse being as the morning dew.

Quest. Can any thing we doe be well done, seeing all our righteousnesse is as a menstruous cloth? Esay 64.6.

Answ. Our workes in themselves are none well done, but by Gods indulgence assured unto us in the new Covenant: where he,

How we are said to do well.1. Accepts the will for the deed. It is well done when our desire and endevour is to doe it as well as we can.

2. He beholds the worke in Christ, and for his intercession passeth by the evill that cleaves to our best workes.

3. He regards it as proceeding from his owne Spirit in us, who causeth us [Page] to doe good, and worketh our workes for us; as in the instance of prayer, Rom. 8.26. Thus of the fourth observation.

Doct. 5. From the maner of the terme in the originall, which hath a continuall respect to the present time, and imports a continuall well-doing, I note, That a Christian should strive to be alwaies doing good: he should let no time passe without well-doing, 2 Tim. 2.21. 2 Cor. 9.8. Psal. 106.2. Col. 3.10. 1 Thes. 5.15. 1 Tim. 5.10. And that for many reasons:

1. Because he hath so little time left to worke in.Reasons why we [...] alwaies to be doing well. He should walke in the light while he hath the light; the night will come when no man can worke: and the rather, since he hath lost so much time in doing workes of darknesse, he should now redeeme the time, Eph 5.15. 1 Pet. 4.2, 3.

2. Because he is Gods servant, and therefore should be alwaies working, Rom. 6. yea, he is Gods Sacrifice, therefore should he be wholly devoted to the doing of good, Rom. 12.1.

3. Because we have our taske set us, and ever the more worke we doe, the sooner we shall fulfill the measure prescribed us,

4. Because hereby we shall much glorifie God, Mat. 5.19. and silence wicked men, 1 Pet. 2.12, 15.

5. Because God is faithfull, and will not forget our workes and labour; we shall be rewarded accordingly. If we sowe sparingly, we [...]hall reape sparingly, 2 Cor. 9. Heb. 6.11. Gal. 6.9. God giveth us richly to enjoy all things in this world, 1 Tim. 6.17. and our continuance in well-doing will be marvellously rewarded in heaven, Rom. 2.7.

Now, that we may doe much good, we must p [...]ay God to establish us in every good word and worke, 2 Thes. 2.17. and withall, we must furnish our selves with directions out of the Scriptures, and studie the rules of life there prescribed, 2 Tim. 3.10, 17. Iames 3.17. and then we must be sure to make use of all the opportunities of well-doing.

And be not affraid with any amazement.] These words may be diversly referred, and so diversly expounded.

If they be referred to the exhortation to subjection to their husbands in the maner before shewed, then the sense may be, that they should not feare that they should be misused if they were subject: or else it limits the maner of subjection, that they should not be subject only for feare, or out of basenesse of mind; feare should not be the ground of their obedience, but conscience of Gods Commandements, and love to their husbands.

If they be referred to the example of Sarah, they may be taken either as a promise, or as a condition; as a promise thus. If they imitate Sarah in well-doing, they need not be affraid of the troubles of a married estate; for by this course those troubles will be prevented, or the tribulation they shall have in the flesh will not be great. Or they may bethe second, as a condition of their filiation: if they will be Sarahs daughters, then they must learne of Sarah to beare the troubles and afflictions may befall them and their husbands, without disquietnesse and amazement. Sarah could leave her owne countrey, and was a comfort to her husband; and we never reade that shee any way discouraged her husband, or complained of miserie, though she was faine to live in many strange places, and had not at any time any certain abode any where.

But I thinke the words may be interpreted in generall, as containing a prohibition of excessive feares and consternation of mind, which is often found in women, to the great offence and disquieting of their husbands. The word translated Amaz [...]ment, notes such a perplexitie of minde, in which one is almost at his wits end: and therefore the Verb of which this Noune is derived is used in the New Testament only in these cases, as in the cases of rumours [Page] of wars or seditions, readie to seize upon a people, Luke 21.9. or in the case of a conceit that one sees a ghost or spirit, Luke 24.37. And such as either of these doe women sometimes fall into: and this the Apostle forbids.

He doth not forbid all feare: for they must feare their husbands, Ephes. 5. ult. and they must feare God, 2 Cor. 7.11. Nor doth he severely taxe that naturall fearefulnesse in women which followes their sexe, but only such desperate vexations or passions as suffer them not to make use of their trust in God, or love to their husbands.

Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde?

Answ. The Apostle might well imagine divers causes of this frailtie.

1. They had husbands that were Infidels, which might be a great grievance to them:Causes of amazement in wives. and besides, those husbands might perhaps absolutely forbid them, or labour to restraine them from the exercises of Christian Religion, which might put them into a great strait.

2. Their profession of Christian Religion might bring upon them many tribulations and persecutions, which women are not so able to beare.

3. It may be the Apostle had observed that women were apt to fall into these desperate fits of passion and grieving, when they were crossed by their husbands, or servants, or children. Sure it is, that many women now a daies, if their husbands doe but crosse them in reasonable things, they will cry and grieve, as if they would die in the vexation of their hearts.

These strange humours, and perplexities, and desperate fits, the Apostle absolutely forbids: hee would not have any of them found in a Christian wife.

Ver. 7.

Likewise ye husbands dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessell, as being heires together of the grace of life, that your prayers be not hindred.

HItherto of the duties of Wives: the Husbands dutie followes in the words of this Verse. Where three things are to be observed:

1. The proposition of their dutie; Husbands dwell with them.

2. The exposition, shewing how they must doe it, viz. as men of knowledge, and such as honour them.

3. The Reasons; which are three:

1. Because they are the weaker vessell, and therefore need to be carefully and continually well used.

2. Because they are both alike heires of Gods grace.

3. Because else their prayers and Gods service will be much interrupted and hindred.

In the Proposition may be observed, First, the word of connexion, Likewise. Secondly, the terme of application, Yee. Thirdly, the persons charged, Husbands. Fourthly, the dutie imposed, viz. Dwell with them.

Likewise.] This terme bindes these words to the former, and shewes, that God doth charge husbands to looke to their duties, as well as wives. Now if God charge the husband, it imports, that evill husbands must give account to God of all the evill they doe: though no law of man punish them, yet God will, that gave them this law. And withall, it may comfort such husbands as are censured without cause: God that hath given them their charge knowes their integritie, whatsoever foolish wives object, or a vaine world imputes to them. And in generall, God will accept and reward the carefull behaviour of good husbands.

[Page]But before I proceed, two questions may be asked.

Quest. 1. Why are husbands charged in the last place?

Answ.There may be two reasons given of it:first,Why Husbands duties are noted in the last place. to shew the respect that God gives to husbands. He first by his precept informes his wife before his face, and shews him a patterne how he shall walke towards him; and therefore now may the more willingly attend to his owne dutie. Secondly, because things last spoken, have usually the greatest and longest impression upon the heart: and this is a matter of greater consequence, that the husband be soundly carefull of the discharge of his dutie. The well-being of the family, and the well-doing of both man and wife, depends much upon the husbands right behaviour. If the head bee out of order, how can the body bee well? and the wife being the image of the husband, what shall she learne of him if he give an ill patterne? If the eye be darke, how can the bodie be light? If the Pilot of the Ship be ignorant and carelesse, what safety can the Ship be in? Besides, what a world of hurt will the ill example of the husband doe in the family, either in children or servants?

Quest. 2. But why are husbands charged with so few words?

Ans. Because it is to be supposed, that they have a larger knowledge of Gods will. And besides, in that tender age of the Christian world, the Apostles in discretion said lesse to superiours, to avoide provocation of irreligious husbands, and the better to allure them to the Christian faith, when they should see their wives so largely instructed in their behaviour towards them. And further, ever the shorter their lesson is, the more shame for them not to learne it, and shew themselves exact both in the understanding and in the practise it.

Yee Husbands.] God speakes to them in the second person, to import, that they should heare these words, as if God were present to speak to them in his owne person; and withall, to teach them that the right hearing of this doctrine, is for everie man to heare it as spoken directly to himselfe. God doth single them out to heare their charge, and speakes to them as if he named them in particular.

Husbands.] The persons charged are husbands: and the word is a terme that imports that speciall relation, in which God binds one man to one woman; investing the man in prerogatives of a superiour in that union.

Before I come to the dutie charged upon husbands, it will not be unprofitable, by way of preface, to use some motives to such husbands as will make conscience of their waies, to perswade them to be verie carefull of their charge. The reasons used in the Text afterwards I will not now meddle withall, but only put them in mind of some few things which ought to be effectuall to perswade them. The motives may be drawn from foure fountaines.

1. From commandement:Mo [...]v [...] [...] pers [...]ade Husbands to be carefull of their duties. and there let them consider who commandeth them, and how. Who commandeth them; and so let them marke, first, that God himselfe hath given them their law of walking. They are not tyed by mans laws, but by Gods owne law. Secondly▪ God speakes to them by the Ministerie of great Apostles: it was one part of the Commission of those high Ambassadours (sent into the Christian world) to give husbands their charge. Thirdly, it should somewhat the more move them▪ that S. Peter was himselfe a married man, and therefore did practise what he taught them, and did know by experience, that a husband mightwith comfort undertake this taske. And then it should much move them, to observe how God hath given his commandement to them: he first chargeth their wives, before he char [...]t [...] them. And besides, he hath given a long charge to the wives, & but a short charge to them▪

2. From their relation to their wives. They are their wives heads, and therefore should be carefull how they order themselves. They are the life of [Page] their lives, as it were: God hath made the wife to depend upon them for comfort, and direction, and preservation.

3. From their prerogatives: God hath given them great power more than the wives. They are heads to their wives: and besides, they are images of Jesus Christ: they shew in the family what Christ is in the Church: they doe as it were act Christs part, and resemble him in his relation to the Church: and therefore they had need to thinke of it, how they carrie themselves. They are types of Jesus Christ, and will they shame him by acting folly, passion, pride, and dissolutenesse? Did Christ doe so to the Church? Besides, it should much move him, that God hath, in the most things, left the husband free from the lawes of men. He hath no man to controule him in his office; and hath not God made him both King and Priest in his family? His houshold is a little Kingdome, or a little Church, where he is of soveraigne power, and hath great supremacie; and if the world acknowledge not the glory of his place, yet it is acknowledged in heaven.

4. From the maner of his comming into this relation: he was not borne a husband, but made so, and made so by the gift of God: for God gave him his wife, as he did Eve to Adam: yea, let him consider that God gave him the wife that was of his owne choosing, and whom with so much desire he longed after, and, it may be, prayed for. But especially let him consider that God hath bound him to his wife by covenant; yea, that he hath bound himselfe to God by covenant for this thing; yea, that the oath of 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,

What things cohabitat [...]n doth import.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.

[Page]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,In what cases it is [...] full for the husband to be absent. 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;Whether separation from bed and brood be lawfull. 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.

[Page]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.

Cases of nullitie.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 have his brothers wife; nor must the Corinthian that married his fathers wife be suffered to dwell with her, 1 Cor. 5.

3. Divi [...]es generally agree, that if there be a precontract with another person in verbis de praesenti, in the words of the present time, made with consent of parents, &c. then the marriage after with another is a meere nullitie, and such dwelling together is wh [...]redome. Zanchius brings reason for this from the law of God and Nature, and civill and common lawes.

4. If a marriage be made without the free consent of the parties, or in cases where they are not able to give a free con [...]ent; as in the marriage with children under age, or with mad men, or persons that are drunk when they give consent, and doe disclaime it when they are sober: These are nullities in the common opinion of Divines of all sorts: and the reason is, because the consent of parties is essentially requisite to such a bond.

5. If there be error personae, an errour of the person, that is, if a man mean to contract marriage with one person, and another person is given him; as when Leah was given in stead of Rachel to Iacob. Divines agree that Iacob might have rejected Leah, and that his owne consent afterwards did onely bind him to dwell with her. But yet errour about the condition or state of the person is no nullitie. If a man contract himselfe to a woman he thinkes to be a free woman, and she proves a bond woman; or he thinkes he marries with a rich woman, and she proves a poore woman; these errours do not cause a nullitie, he must live with her for all this.

6. If marriage be contracted with such as are utterly and incurably unapt for marriage, this marriage is a nullitie; as in the case of Eunuchs, some kinds of incurable palsies, or the like. And about this I finde no difference amongst Divines.

Zanchius and some other Divines goe further, and pronounce nullities in the cases following▪ as,

If marriage be contracted, yea, and celebrated without the consent of parents. He brings many arguments from the Law befo [...]e Moses, and from the Law of Moses, from the testimony of the Apostle Paul, and from the lawes of Nations, and from the Fathers.

If marriage be contracted or celebrated with such as have any notorious contagious disease, which is knowne to be incurable, as the Elephantiasis, or worse kind of leprosie, or the like; because this will prove a mischiefe to the party cleere, and to his children, and to the Common-wealth; and God ordained not marriage to be a mischiefe, but a help.

If marriage be celebrated with a woman that is found to be with child by another man.

Yea, he enclines to those that thinke the marriage of a Christian with an Infidell, as a Jew, Turke, or Pagan, as being the knowne and professed enemies [Page] of Christ, is likewise a nullitie. Hee gives many probable reasons, and quotes divers authors for the opinion.

But for my part, I dare not venture so farre, especially to be peremptorie in it: much lesse have I attained to the learning of those Divines, that thinke Veneficium versus hanc, Witchcraft disabling a man towards that woman onely, to be a sufficient cause of a nullitie in the marriage. Thus of the case of nullities.

For the case of divorce, I thinke that rule of our Saviour binds peremptorily,Concerning divorce, what rule is to be observed. that no man may put away his wife, but only in the case of fornication, Mat. 19.9. In that case a man (making a lawfull divorce) is not bound to cohabitation, but freed from it, and must not dwell with her any more. If it be objected, that in the case of disertion, when an Infidell forsakes a beleever, the Apostle faith the beleever is free. I answer, that this is not a case of divorce: The beleever doth not for the businesse of Religion put away the unbeleever, yea, the Apostle shewes he ought not, 1 Cor. 7. onely if the unbeleever will depart, let her depart. And so by the wilfull departure of the Infidell, the Christian is freed from the bond of marriage, as Divines conceive; which is a kind of nullity, but not a divorce. But then a great respect must be had to the kind of unbeleever: not every wicked man or woman; nor everie person that professeth a false religion, but such an unbeleever as is a profest enemie to the Name of Christ, is the unbeleever the Apostle speakes of.

Yet one thing more I must adde about the case of disertion, when the disertion is for other causes than Religion, if it be wilfull or inevitable, then the party diserted is freed from this charge of cohabitation; freed, I say, for a time, till the diserted returne: and if he never returne, the party forsaken is for ever free. Thus of the proposition of their duties: the exposition of it followes.

According to knowledge.] By knowledge, I take it here meant that Christian knowledge of Religion and the Word of God, which godly husbands had attained by the Gospel: for, in the end of the verse, he speakes of husbands, as heires of the grace of life. And so before I come to shew what speciall things, in the manner of cohabitation this knowledge doth charge upon husbands, I would consider of some doctrines in generall, implyed by the words: as,

Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of: and therefore the Apostle here for honour sake to the man, mentions this grace rather than any other. And that knowledge is a precious thing,or a great treasure, may appeare divers waies. First,Excellency of divine knowledge in many respects. by the seat and use of knowledge: it is a gift that adornes the mind of man, making him by his inward understanding to see excellent things. It is a great benefite to have senses to discerne things without us: but this divine light that God puts into the understanding of man, gives to the understanding power to see admirable things; especially, when it is spirituall light, it shews a man the differences betweene good and evill, and reveales such glorious things as no senses can reach to. Secondly, by the author of it: God is the father of light, and dwelleth in light, Iam. 1.17. and it is the speciall glory of Christs divinity, to lighten every man that comes into the world, Iohn 1. and the holy Ghost claimes a part in this glory, to give illumination to the minde, 2 Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, e [...]pecially when it is spirituall and religious knowledge. [...] is called riches, 1 Cor. 1.5. and preferred before all outward things in the world, Ier. 9.2 [...]. and Christ accounts it a great signe of speciall friendship, to communicate knowledge to his Disciples, Ioh. 15.15. and God gave Iacob a greater portion when hee gave his word to him, than hee did give to all the world [Page] besides. He did not so with other Nations, Psal. 1. Fourthly, by the accounts Christ gives unto his Father of the discharge of his office: he is carefull to prove that he hath given knowledge to the men God gave him, to prepare them for eternall life, Iohn 17.6, 7, 8, 26. Fifthly, by the relation it hath to God himselfe: it is a part of the image of God in the new man, Col. 3.10. Sixthly, by the contrary: it is accounted a great sinne and a curse to want knowledge, Hosh. 4.11. and other gifts or services are rejected as vaine, if this grace be not had; as Zeale, Rom. 10.2. Sacrifice, Hos. 6.6 and therefore such as want knowledge should shake off profane sluggishnesse, and vaine objections, and seeke to be rich in knowledge, as the men in the world doe to abound in wealth, Pro. 4.7. & 2.4. And such as have knowledge should strive to encrease it, and be thankfull to God for his great mercy in giving them knowledge, and the meanes of it.

Doct. 2. Knowledge is required of all sorts of men. Not of Ministers only, but of private men; of all husbands, yea, and of all men before they be husbands: because so soone as they have wives, they are charged to shew their knowledge, Iohn 1.9. 1 Cor. 8.1. 1 Tim. 2.4. This condemnes the sacrileg [...]ous humour of those persons that are like the wicked Lawyers our Saviour speakes of, Luke 11.52. which take away the key of knowledge from private men, either by their opinions hindering others from seeking knowledge, with their errours mudding the cleere fountaine of Gods Word; or by their power, restraining the meanes of knowledge from the people. And withall, this should stirre up all sorts of men to seeke knowledge, and use all meanes to attaine it, as they will give their account unto God of the use of their time at the last day.

Doct. 3. Knowledge is given us for use and practice, not for idle speculation: it is given, as other gifts of the Spirit, to profit withall: it is a light to lighten our paths. Our knowledge should be after godlinesse, Tit. 1.1. It should some way help forwards the worke of godlinesse: that we get by hearing should be shewed by practise, Iames 1.22, 23, 24. They that have knowledge,and will not use it, shall have that knowledge taken from them. Mat. 13.11. Nor is the use of knowledge only for discourse, but for conversation. The words of knowledge, or utterance, is given to some Christians onely, 1 Cor. 12.8. And such as cannot talke much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can shew their knowledge by a good conversation.

Doct. 4. The knowledge seated in our minds should have a commanding power of our actions: all should be according as a mans knowledge faith. Those parcels of divine truth put into our minds should rule us, and dispose of us, and make us ordered according to them. Those lawes in our mindes should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should be lively, and indued with soveraigne power. This is the honour we should give to the light that is in our minds, to let it rule us in all things. And this point may much humble all sorts of Christians for want of stirring up their knowledge, or for want of obeying it. Most Christians have their knowledge so feeble, that the Divell or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take arms to subdue what exalts it self against the light of it, as it should do. 2 Cor. 10.4. Now if men would hearten and give life and power to those notions of knowledge are in their minds, and would have their knowledge to have full power, they must observe these rules:

Means to give power to our knowledge.1. They must daily wound, and mortifie, and resist the law of the members, that is, such humours in them as are w [...]nt to be incorrigible. Most persons [Page] have some faults in their natures that they are guiltie of, with a kind of wilfulnesse; such faults as must be allowed; such as if they be crossed in, there will be no peace, but open rebellion; such faults as sticke so fast to them, as if God and man must let them alone in them: these members must obey them as a law. Now these men must find out, and be sure they resist them, or else the lawes of the minde will be but feeble, and sacred notions infused will starve and wither,and never appeare in their life and power.

2. Men must be sure they study profitable things, and avoide such knowledges as are fruitlesse, as belong not to them, 1 Tim. 6.20. 2 Tim. 2.23. Tit. [...].9. There is knowledge that will puffe up, 1 Cor. 8 1. But men must be wi [...]e for themselves, and strive to understand their owne way, Pro. 9.12.

3. They must pray God to put a spirit and life into their knowledge, and give them grace to shew all good conscience in their obedience; and withall, they must pray hard for their Teachers, that their word may be a word of power to give fire to the sparkles of light are already in their minds.

Finally, let all men that professe the knowledge of Gods word remember that their knowledge should make them differ from all other men. Their lives should excell others, according to the knowledge in which they differ from them. A man must hold forth th [...] life and light of the knowledge he hath, Phil. 2.15. They have a great taske to doe, that have received much knowledge; much is required of them: if they doe ill, their example may doe much mischiefe, 1 Cor. 8.10, 11.

Doct. 5. True knowledge makes an impression upon every part of a man [...] life: it makes him better in all his wayes, both towards God and man; as here, true knowledge makes a man a better husband. He must carrie himself [...] as a husband, according to his knowledge he hath of Gods word. Tru [...] knowledge enricheth a man in every thing, 1 Cor. 1.5. The favour of our knowledge should be manifest in every place, 2 Cor. 2.14. The knowledge that will not doe thus is falsely so called▪ 1 Tim. 6.20. There is use of knowledge in the most ordinarie things of the life of man; as meats, marriage, and the things of our calling, 1 Tim. 4.3. and therefore this should stirre up all godly Christians to shew this proofe of their knowledge, and to pray that they may abound in kno [...]ledge, and all judgement, Phil. 1.9. C [...]l. 1.9. and gives cause to Christians of ill behaviour in their callings or private carriage, to mistrust that their knowledge is no [...] tight: and in particular, wives should pray God to give their husbands knowledge of his Word, and to blesse all meanes to that end, for that will make them the better husbands.

Doct. 6. It is an ill thing for men to transgresse against their knowledges, when they doe things that are not according to their knowledge, or leave undone things they know they should doe. The servant that knowes his masters will, and doth it not, shall be beaten with many stripes, See Rom. 1. ult. Heb. 10.26. 2 Pet. 2.21. Husbands and wives should in a speciall maner remember this: for there is a great deale of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be wilfully corrupt, to doe or leave things undone against his knowledge.

Doct. 7. One thing here is comfortable, that God requires no more of his servants, but to doe according to the knowledge they have. Ignorances, by the benefit of the new Covenant in Christ, he will passe by, so as they be carefull to get knowledge, according to the meanes they have of knowledge. This is a great comfort.

Doct. 8. In knowledge men should excell women: therefore is knowledge here specially mentioned, in giving the charge to men. They are the head [...] of their wives, and therefore in them should be the especiall seat of spirituall [Page] senses and understanding; and their wives are charged, if they doubt of any thing, to aske their husbands at home. It is a great dishonour to many men in this age in many places, that women excell them in knowledge, both for the measure of it, and power of it, and care to use the meanes to get it. Thus of the generall Doctrines.

These words, as they in particular order the duties of husbands, shew divers things they are to look to in their carriage, in dwelling with their wives. To dwell with them according to knowledge imports,

What this dwelling with knowledge imports.1. Matter of edification; and so three wayes: for first, they must set up religion, and the worship of God, in their dwellings, Iosh. 24.15. They must keepe off the curse of God from them, and their wives and children, by daily praying to God, Ier. 10. ult. They must diligently (in their kinde) instruct their family in the plaine things of Gods law, talking and discoursing of the Word of God upon all occasions, Deut. 6.7. Gen. 18.19. They must see that Gods Sabbaths bee kept and sanctified in their dwellings, and therefore must not only restraine labour, but bring their houshold to the exercises of religion, and privately help them by examination or repetition, Commandement 4. Exod. 20.4. yea, and by sanctifying them to Gods worship, Iob 1.5. which is done by exhorting them to holinesse and preparation, and by humbling himselfe in prayer before God for himselfe and them: and hee must sanctifie the creatures they use by prayer, 1 Tim. 4.5. Secondly, in speciall towards their wives, they must use their knowledge in instructing them, or resolving their doubts, as there shall be occasion, 1 Cor. 14.35. Thirdly, they must teach their wives reformation, and right order of behaviour by their example; giving full proofe of their piety, discretion, providence, painefulnesse, and meeknesse, not daring to commit the faults themselves they reprove in their wives, and to live so, as not to be liable to any just exception. There is a question is often asked about the first branch of this answer, and that is, whether a woman may performe the duties of religion in the family, in case of the absence or insufficiency of the husband? Now for answer thereunto, it is hard to give any peremptory rule, because in this thing we have no Commandement from the Lord; but yet, seeing some of the duties of religion may be done by the wife, as instructing of children and servants, for the law of grace should be in her lips, Pro. 31. and both Parents are charged with instructing the children, Eph. 6. therefore I thinke by Anallogie it will follow, that the wife may doe other duties, as pray, and repeat Sermons. But yet it is most likely that this power extends not further than her children and her maids, which was the power Hester used, ch. 4.16. or if it goe further, it must be in some speciall cases, and with observation of divers circumstances, in which their safest way is to get direction and resolution from their learned Pastors.

2. Matter of toleration, and that in respect of the infirmities of his wife: if her infirmities be bodily, it must be the praise of his knowledge, not to loath her for that, because God layeth them on her, and shee cannot helpe them. And for her faults, they are either meere frailties arising from ignorance or insufficiency she cannot help; and those he must passe by altogether, when he discerneth that she is not willing to offend in them, Pro. 19.10. or else they are faults she committeth of knowledge; and so they are either curable, or incurable. Curable are such faults of negligence or waiwardnesse that prove grievo [...]s to him or others: for these his rule is, he must not be bitter to her, Col. 3.19. but shew himselfe to be gentle, and easie to be intreated, Iames 3.17. He must use all good meanes of counsell, and forewarning of her, and intreating, and such reproofes as may be seasonable and secret as much as may be. He must avoid raging and furious passion, and reproaches. [Page] If her faults be incurable, that is, such as he cannot mend by such courses, then I suppose he may flie to the generall remedy of all Christians in the case of trespasses, and that is, to take one or two with him, and admonish her, and then, if she mend not, he may fly to his Pastor, and such as have charge of soules with him, and get them to admonish her. But if none of these courses will serve, I thinke the Pastor, or others imployed in the businesse, may give notice, as they have occasion, to other Christians of her incurablenesse, and they may thereupon forsake her company, and reject her as a Pagan or Publican: but for the husband, he must cohabite still, and with patience beare the crosse God hath laid upon him, waiting if at any time God will give her repentance, or otherwise restraine her wickednesse.

3. Matter of circumspection. To dwell according to knowledge is to dwell with circumspection, and that he must shew in matter of his owne right. He must take heed that by no indulgence or remissenesse he lose his owne right. He must keepe his authority, and rule as head; and not suffer things to be done or disposed (ordinarily) against his will. And for the good ordering of necessary directions, if his wife will not obey, he must then provide to have things done as well as he can by his children or servants. This I speake of things essentially expedient to the peace or well-being of the family: he must not be his wives underling, contrary to the order of nature, and ordinance of God, Gen. 3.16. 1 Cor. 11.3, 7, 8, 9. Eph. 5.23. 1 Tim. 2.12, 13, 14. Secondly, he must shew it in the care of his estate, restraining her wastefulnesse if she be given to disorder, or retchlesnesse in that kind, Pro. 14.1. Thirdly, in case of sin against God: he mu [...]t take heed that he nourish not sin in her by connivence, or neglect of counsell or reproofe, Iob 2.9, 10. Fourthly, in case of difference betweene her and her servants; so preserving his authority, as he judge not partially, but with equall judgement, shewing the fault wheresoever he find it, else he may extremely harden his servants against them both.

Giving them honour.] This is the second thing required in the Exposition. They must honour their wives: and this the husband doth,

1. When he useth her with signes of his estimation of her,How many waies husbands honour their wives. according to her ranke in the family, and her relation to him; entertaining her as his companion, and not as his servant or slave. To honour her, is to carry himselfe with such respect towards her, that all may see that he makes a great account of her, as the companion God hath given to him for his life, to be a helper to him.

2. When he is carefull to protect her from wrongs, and dangers, and indignities, 1 Sam. 30.5.

3. When he provides for her maintenance, both in his life time, and after his death, as well as he may▪ allowing her such apparell, and other things, as may shew manifestly how great account he makes of her; and doing all with cheerefulnesse, and not like chu [...]lish Nabal: and the rather, because for the most part they are not able to make shift, and provide for themselves.

4. By the speciall delight he takes in her above others, cherishing her as his owne flesh, and making as much of her as he can doe of himselfe, Pro. 5. 19.Eph. 5.28.

5. By suffering himselfe to be intreated, and in some cases advised and admonished by her, Gen. 21.12.

6. By giving her such emploiment as her gifts are fit for, leaving to her trust such things in the family and his estate as she is fit to dispose of. It is a dishonour to the wife, when the trust of businesse is committed to servants, or others, when she is able and willing to undertake it, Pro. 31.11.

[Page]7. By yeelding a free and just testimonie of her praises upon all fit occasions, both to her selfe and others, Pro. 31.28, 29.

8. By covering her infirmities, passing by meere frailties, and not speaking to her, to provoke her, when she is wayward, or else giving soft answers, and forbearing as much as may be to speake to her disgrace before others.

9. When he gives her leave to dispose of some things at her pleasure, not exacting account of her; allowing her, as a reward of her care or diligence, some such overplus as his estate will beare, that she may be free to give for pious or charitable uses, what may be for her credit or encouragement.

Ob. But my wife was of mean birth, condition, or portion, when I married.

Sol. So and much worse was the Church before Christ married her, and yet Christ loves the Church.

Ob. But since marriage she is idle, and froward, and wastefull, &c.

Sol. If shebe so thou hast cause to pray for, and admonish her; but for all that thou must love her, and yeeld her due honour. The Church sinneth after calling, and yet Christ honours the Church, both by praying for her in heaven, and by labouring to clense her by his Spirit and Word in earth, Ephes. 5.

Ob. But she is profane and carnall, a wicked woman, a scorner of religion, or perhaps of a contrary religion.

Sol. Thou must love and honour her, not because she deserves it, but because God requires it.

Thus of the Exposition. The reasons follow: and the first is, because they are the weaker vessell.

As the weaker vessell.] The word translated Vessell, is diversly accepted in Scripture; sometimes properly, sometimes metaphorically. As it is taken properly, it is sometime taken for goods, or any houshold-stuffe, Mat. 12.29. Luke 17.31. Sometimes againe it signifies any instrument used in the house, or without the house: so the instruments used in the Temple about any part of Gods service were called Vessels of the Ministery, Heb. 9.21. So a Bushell is called a Vessell, Luke 8.16. So that which held the foure footed beasts and fowles, &c. in the vision, Acts 10.11, 16. is called a Vessell, yet like a sheet: so is a saile of a ship called by this terme, Acts 27.17. Now in a metaphoricall sense this terme signifies either the parts or members of the body of man or woman that serve for generation, 1 Thes. 4.4. or else it signifies any person that God hath set apart for some speciall service or ministration. Thus Paul was a Vessell of election, or a chosen Vessell to beare Gods name among the Gentiles, and Kings, and the people of Israel, Acts 9.15. Or else such persons upon whom God will declare either his mercy or justice. Thus Vessels of honour and mercy, and Vessels of dishonour, Rom. 9.21, 23. and in generall, any man or woman that God appoints to doe any worke, or his instruments either publikely or privately. Thus all men, in respect of the worke God requires of them, are Vessels, 2 Tim. 2.20, 21. and so women are Vessels here, because they are instruments God makes use of for the helpe of man.

Now for the word Weaker. It signifies the frailties and defects in the sexe of women: in respect of which they are inferiour to men; not so much for their sinfull defects, as their naturall defects; defects of negation rather than defects of privation.

So then the sense is, that in as much as women, whom God hath given unto man, instruments of his blessing and their help, are by nature fraile, and have many weaknesses and defects, men should be the more tender and carefull in their carriage towards them. And so here are three points of doctrine may be observed:

[Page] Doct. 1. In that men and women are called Vessels, in respect of the service God doth cause them to performe, we may learne, That in workes of grace, or matters of holinesse, we are rather Patients than Agents. Not but that by Gods assistance men and women doe worke that which is good, but because thereby God would have us to ascribe all to his grace. And therefore he compares us not to active instruments, as tooles are in the hands of the workemen; but to passive instruments, such as Dishes are, that beare and carry treasure, or meat, or such like. Hence it is the Apostles call themselves earthen Vessels, 2 Cor. 4.7 and Paul in converting the Gentiles did but beare Gods name, Acts 9.21. And therefore we should all acknowledge our insufficiency, and flye to the bloud of Jesus Christ to sanctifie us: for all the Vessels of the Ministery in the Temple were sprinkled with bloud, Heb. 9.21. And further, such as are unprofitable should repen t and amend: for they are but as the vessell in the hands of the Potter, and God will breake them in pieces with his rod of iron, Rev. 2.27.

Doct. 2. Women are weake and fraile, called here the weaker Vessell; and I take it this weaknesse is attributed to them, not in respect of sin so much as in naturall defects: so as he meanes not personall faults, but such weaknesses as are found in all women, or the most. But yet I would not be understood to free women altogether from sin in these frailties, because since the fall the naturall defects are tainted, and there is in them a speciall kinde of defectivenesse or infirmity which cleaves to their sexe, which is not so usually in men, or not accompanying the nature of men.

Quest. What are the things wherein women are more usually fraile, or defective, or infirme, than men?

1. In capacity and judgement.In what things women are more fraile than men. They are not capable of so large a measure of knowledge as men (in equall comparison) nor so able to teach the depths and mysteries of knowledge.

2. In respect of their insufficiencie for the greatest imploiments of life; as that sexe is not ordinarily capable of the great services of God in Church and Common-wealth: the workes cannot be done by women.

3. They are apter to be seduced than men, as the Apostle implies in the case of all women as well as Eve, 1 Tim. 2.14.

4. In respect of dependancies. They cannot make shift for themselves, their desire is naturally subject to men, in respect of depending upon them for provision and protection, Gen. 3. This weaknesse is stamped upon the whole sexe.

5. In respect of their aptnesse to feares and amazement, and other perturbations,; more unconstant, and not so stable in heart as man.

6. In respect of the discovery of their hearts and natures, whether in good or evill. It is harder to find out throughly the perfect disposition of a woman in good or evill, than of men. Solomon could find out the temper of one man among a thousand men, but not the heart of one woman among so many; and that I take to be the true sense of that place, Ecol [...]s. 7.28, 29. compared with ver. 25.27.

7. In respect of their pronenesse to vanity, and pride in apparell; which I gather from this, that all the expresse directions about apparell that I remember in Scripture, are given rather to women than to men, especially in the New Testament, as, 1 Tim. 2.9. 1 Pet. 3.3.

The Use may be, first, to give us occasion to magnifie the power and mercy of God. His mercy, that despiseth not his weake creatures, but bestoweth the grace of life upon them. His power, in that he keeps them in life, and preserveth his owne worke of grace unto the possession of eternall life. Secondly, it should stirre up women so much the more to use all the Ordinances [Page] of God, and all helps, to make themselves strong in the power of the gifts of grace; especially they should get a strong faith in God, that they may trust in the power of God, that giveth strength to the weake, Esay 40.29, 31. 1 Pet. 3.5. It will be their greater glory if they can overcome their naturall weaknesses, especially if they can excell men in the things of the kingdome of God, as many times it comes to passe. Thirdly, all Christians should have those women in great estimation that have overcome their frailties, and doe excell in knowledge, and piety, and mercy, and trust in God. Fourthly, all women should be therefore the more humble, and apt to feare and judge themselves, and more willing to be taught or admonished, and more frequent in prayer to God, to help them, and keep them: and in particular, they should be the more willing to be ruled by their husbands, as knowing it is a mercy of God, considering their weaknesse, to give them husbands, to support them, and provide for them. And finally, they should be the more faithfull and diligent to doe all the good they can in domesticall affaires, seeing by nature they are not fit to manage the greater and more publike services of God.

The third Doctrine concernes husbands; and so they are taught from hence to give the more honour to their wives, because of their naturall weaknesse. For as it is in the naturall body, those members of the body which we think lesse honourable, upon them we bestow the more aboundant honour, 1 Cor. 12.23, 24. so it should be in the Oeconomicall body: for the wife is unto the husband bone of his bone, and flesh of his flesh; and this honour he should give her, and shew it both by taking the more care to provide for her, and by cherishing and encouraging her the more, and by hiding and covering her frailties as much as he may, and by not exacting more from her than she is able to performe, and by helping her all he can, by instruction or otherwise. Only we must note that he is not bound to honour her the more for sinfull infirmities, but for naturall defects. How he must carry himselfe towards her in respect of sinfull infirmities, or personall faults, hath beene shewed before in the maner of his carriage towards her as a man of knowledge. And thus of the first reason.

As being heires together of the grace of life.] In these words is contained the second reason, taken from the generall dignity of Christians; which also extends to Christian wives. And concerning the dignity of Christians five things may be noted out of these words.

1. The title of their dignitie; They are heires.

2. What they inherit; Life.

3. What the cause of this dignitie is, viz. Grace.

4. In what maner they possesse it; viz. Together.

5. The persons capable of it; Woman, as well as men.

From the coherence we may note, That if women will have their husbands to honour them, they must be religious women, and true Christians, that have grace as well as worldly portion. God requires religion and grace in all wives: and the rather should they be carefull to get grace, and become truely religious, because it was long of their sexe that sin came into the world: and as by one womans bearing of a child salvation was brought againe into the world: so should they every one in particular strive to recover their honour, by expressing the sound power of a religious life in all faith, and charitie, and holinesse, and sobrietie, 1 Tim. 2.14, 15. And besides, what shall it profit wives to get them jointures on earth, and husbands to provide for them while they live here, if their soules and bodies perish when they die, and lose the inheritance in heaven? and perish they will if they get not true grace. And further, if they be gracious women, if their husbands be so profane as [Page] not to make much of them, yet they shall be greatly set by of God: as was shewed, vers. 4. But on the other side, if they be ignorant and irreligious women, it is just with God to deprive them of the comforts of this life, and to let their husbands neglect them or abuse them. For though their husbands sin in so doing, yet God is just in permitting such a thing for their punishment.

Secondly, another doctrine may be noted from the coherence; and that is, That inheaven there shall bee no difference betweene husbands and wives, but they shall bee all one in Christ, alike heires of eternall life. Which is to be noted, the more to perswade them to submit themselves, and 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,H [...]w godly men come to be heires. 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,Wherein the greatnesse and glory of our adoption appeareth. 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 a [...]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?

[Page]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. Ye [...], 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 [Page] 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, [...]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,What kind of persons we must be to attaine this adoption. 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 she [...]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,Marks of Gods heirs and adopted children. 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.

[Page]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.

How Gods [...]eires must carry themselves.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 thing [...] 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 heed that wee provoke not God by carelesnesse and boldnesse, in favouring any corruption, Deut. 32.18, 19.

Thirdly, our adoption should be a singular consolation to us against all the miseries of this life. It matters not though our life be hid, and though it doe not appeare to the world what we are, and though we have many crosses, and losses, and persecutions, yet the thought of our inheritance with God should swallow up all. Whatsoever we are now, yet when Christ appeares we shall appeare in glory: and there can be no comparison betweene the suffering of this life, and the glory to be revealed upon us, Rom. 8.17. Mat. 19.29. Col. 3.2, 4. 1 Iohn 3.2. And that we may be the more comforted, we should often pray to God to shew us by degrees, and to make us know the riches of our inheritance, both in what we possesse in this world, and what we looke for in heaven. And thus of the title of our dignities, We are heires.

[Page] Of life.] Now follows to consider what we inherit, and that is life; wee are heires of life. It is somewhat a strange speech; but yet if we consider of it, life is a most sweet thing, there can be no happinesse without it. A living Dog is better than a dead Lyon. But as life is to be taken here, it is a treasure above all treasures in the world. But the enquirie into it is very difficult: it is wonderfull hard to find out what life is; especially to describe or define the life here mentioned, as the glory of Gods adopted ones.

Life, in Scripture, is either naturall or spirituall: as for naturall life (especially since the fall) that is so poore a thing, as to be an heire to it, is no great preferment. By naturall life, I meane that life that men live while they are unregenerate: I say, that life is a very poore thing; which will appeare, if we consider the qualitie of it, or the meanes of preserving it,Naturall life but a meane thing in divers respects. or the short continuance of it, or the subject of it, or the things with which it is opprest, or the whole nature of it.

1. For the qualitie of it; what is life? It is but a winde, or breath: God breathed into man the breath of life, as if his life were but his breath, Gen. 2.7. and so it is said, Every thing that had the breath of life, Gen. 6.17. & 7. 15.22. My life is a wind, saith Iob, chap. 7.7. What is your life (saith S. Iames)? it is even a vapour that appeareth for a little while, and then vanisheth away, Jam. 4.14.

2. If we consider the short continuance of it. It will vanish away of it selfe after a while, as we see in that place. It is compared to a Weavers Shuttle; or at the best, every houre of our life, or every action, addes secretly a threed till the web be woven, and then we are cut off. So Hezekiah compares himselfe to a Weaver in that respect, Esay 38.12. Our life is scarce a span long: for to live is but to die; to begin to live, is to begin to die; for death takes away time past, and every moment we yeeld something to death.

3. If wee consider the poore meanes of preserving life: It is such a weake thing, that if wee doe not daily give it food, it will faile us: and if it be not kept with rayment, it will be extinguished. And for the meanes we use, how silly are they? Our life is called the life of our hands, Esay 57.10. because it will not last, unlesse wee make hard shift with our hands to preserve it.

4. If wee consider the subject of it; it is but our bodies: for our soules in our naturall condition, according to the sense of Scripture, are dead in trespasses and sinnes. They have as it were a being, but, not a life. Our soules, in respect of the substance of them, are excellent things, because invisible and spirituall existences; but yet are destitute of that life is proper to them: They are things indeed will last long, but are void of that life which is spirituall.

5. If we consider the miseries with which this life is infested, both by sin, and the punishments of it. As for sinne, it is leprous from the womb, and charged with Adams fault, and erres so often as cannot be numbred; the faults of it are more than the haires of our heads. As for punishment, how hath God avenged himselfe upon thy wretched life, to thrust thee out of Paradise, and would not let thee enjoy life in any place that was not accursed? The Divels also compasse about thy life to destroy it, 2 Cor. 10.5. What deformities and infirmities are found in all the Vessels of life, even in all the parts of thy bodie in which it dwells? And without thee, in the objects of life, how is it frighted with cares, plagues, or vexed with particular crosses? How doth God passe by thee, in many blessings he gives before thy face to others, and will not to thee? And what thou hast to comfort thy life, is it not cursed to thee, so as thou feelest vanity and vexation in the use of it? But above all, how is thy life frighted with the danger of eternall death?

[Page]6. Lastly, if we consider the whole nature of life. The Apostle here thinkes it is not worth the naming by the name of life, when he saith only of the godly, that they are heires of life: as if there were no living men but they, and as if they had beene dead all the time they were, till they were adopted.

But it is not naturall life is here meant, but spirituall life, called in Scripture new life, and the life of God, and eternall life. The words of the Apostle Paul, Tit. 3.7. when he saith, We are heires according to the hope of eternall life, serve to expound these words of the Apostle Peter.

Now concerning this life, it is above the reach of all mortall creatures to describe it as it is, especially in the perfection of it in heaven; for Saint Paul saith, of what he saw in heaven, that he saw things that could not be uttered, 2 Cor. 12. and Saint Iohn saith, it doth not appeare what we shall be, [...] Ioh. 3. 2. And in 1 Cor. 2.9. it is said, that eye hath not seene, nor eare heard, nor hath it entred into the heart of man to conceive, what God hath prepared for them that love him. Yea, Christ himselfe doth seeme to grant, that, as man, he did not fully see the glory of this eternall life in his mortall condition; where, speaking of his estate after death, he said, Thou wilt shew me the paths of life, Acts 2.

And for so much as is revealed concerning this spirituall and eternall life, two things must be remembred; the one, That the doctrine of this life lieth hid from ages and generations in extreme darknesse; and when the Gospel treats of it, it brings it as it were out of a darke dungeon into the light, 2 Tim. 1.10. the other is, That when it is brought to light, none can reach to it, but such as God endues with speciall wisedome: for Solomon long since had observed, that life is above to the wise only, Pro. 15.24.

The things I would consider of about this life are these;

1. The degrees of it.

2. The originall of it.

3. A ghesse at the nature of it.

4. The things that nourish it.

5. The differences betweene this life on earth, and as it is in heaven.

6. The meanes to attaine it, or what we must doe if wee would enter into life.

7. The signes to know whether it be in us.

8. The properties of it.

9. Lastly, the Uses of it.

Degrees of spirituall life.1. For first, we must understand that this life hath three degrees, into which we enter in at three gates as it were. The first degree of eternall life begins at the first spirituall acquaintance with God in this life, when his favour is made knowne to us in Jesus Christ by the Gospel, so as we are truely justified and sanctified, being reconciled unto God, having all our sins forgiven us, and our natures made new: and into this degree we enter by the gate of regeneration. Thus our Saviour saith; This is eternall life, to know God, and whom he hath sent, Iesus Christ, Iohn 17.3. Thus he that heareth Christs words, and beleeveth, is passed from death to life, Iohn 5.24. The second degree begins at our death, and continueth the life that the soule, separated from the body, enjoyes till the resurrection at the last day. And concerning the estate of the soule in this degree of life we have no absolute revelation, but yet are taught in Scripture that it returnes to God that gave it to the body at first, Eccles. 12.7. and that it is with Christ, Phil. 1.23. that it is in the hands of God and in Paradise, Luke 23.43. and lives in unspeakable joy, Luke 16.25. and is freed from all miseries of this life, and enjoyes the honour of all good workes, Rev. 14.13. the bodie resting in the grave [Page] from all paine and labour, as in a bed of rest, till the resurrection, Esay 57.2. And into this degree of life eternall we enter in by the gate of death. The third degree of life eternall begins at the resurrection of our bodies at the last day, and is enjoyed by body and soule for ever, comprehending all possible consummation of felicity and glory in the heavens. And into this we enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is called the resurrection of life, Iohn 11.25. and so the blessed in heaven are called the children of the resurrection, and by that way the children of God, Luke 20.36. In the first degree life is imperfect, in the second it is perfect, in the third it is consummate.

And the Use of this first point should be to warne men to looke to it, that they enter into the first degree of eternall life while they are in this world, or else they shall never get to heaven when they die; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vain to hope for heaven.

2. For the second, which is the originall of life,The originall of this life. it is greatly for the praise of it, that it flowes from that life which is in God himselfe, which is an unspeakable glory to the creatures that enjoy it. With thee is the fountaine of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Naturall life is but a sparkle that flowes from the life of our Parents; but spirituall and eternall life is kindled from that infinite light and life of God: but yet not as Christ received we this life; for he had it by naturall generation; we have it by a way unspeakable from God, but yet by Jesus Christ. In him was life, as the life was the light of men, Iohn 14. He that hath the Son hath life, Iohn 5.12. and he it is that is eternall life, viz. to us, ver. 20. As there is no light in the visible world, but from the Sun in the firmament; so there is no life in the spirituall world, but from God in heaven, which hath caused it to shine in our hearts by the Son of righteousnesse, Christ Jesus. Thus our life is called the life of God, Ephes. 4.18. and Christ is said to live in us, Gal. 2.20. Which should teach us greatly to admire and adore the excellency of Gods goodnesse, and make us to rest our selves for ever under the shadow of his wings, Psal. 36.7, 8, 9. But that this point may be more cleerely understood, we must consider of the originall of this life from God three waies: First, in respect of ordination, and so it flowes from Gods decree:It hath its originall from God three waies. he hath ordained us unto life. Acts 13.48. and our names are written in the booke of life, Phil. 4.3. Secondly, in respect of merit; it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world, Iohn 6.51. This life will not be had without his death: that we might live in eternall life he must die a temporall death. And shall not this greatly inflame our hearts to love the Lord Jesus, that gave himselfe for us, that we should not perish, but have everlasting life? Thirdly, in respect of operation or inchoation; and so the fountaine of life is either without us, or within us: without us is the Word of Christ, that is the immortall seed by which we are begotten unto life, 1 Pet. 1.24. and so is called the Word of life, Phil. 2.15. And the Word is so, as it is the Word of Christ, that is, Gospel: My words (saith he) are spirit and life, Iohn 6.63. And that Word, considered as it is preached to the dead soules of men; the dead shall heare the voice of Christ, and live. Shall heare it: note that, Iohn 5.25. which should make us greatly to esteeme the preaching of the Gospel. Within us the fountaine of life is the Spirit of Christ, which is called the Spirit of life which is in Christ Jesus, Rom. 8.2. Now the Spirit of Christ, that we may live, doth two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mysticall body; and then looke how the soule of man doth give life to every member of the body, so doth the Spirit of Christ to [Page] every soule, as a severall member of the mysticall body.

The nature of it consists in a saving knowledge or celestiall light.3. For the third. Wee shall not exactly know what the nature of eternall life is still it be perfected in us, or consummate; yet by divers words God hath let fal in Scripture we may ghesse at the nature of this life: and in generall, I thinke it is a kind of celestiall light falling into the soule, that doth to it that which naturall life doth to the body. This Saint Iohn, shewing how Christ was the life of men, saith, he was the light of men, Iohn 1.4. And David having said, With thee is the fountaine of life, adds, And in thy light we shall see light, Psal. 36.8. And so the promise to the penitent sinner was, that his life should see the light, Iob 33.28. So Christ saith, he that followeth him shall have the light of life. Marke it, the Light of life, Iohn 8.12. So that the life of our minds is knowledge in generall; and in particular, it is the saving knowledge of Jesus Christ, as our Saviour saith expresly, Iohn 17.3. This is eternall life, to know God, and whom he hath sent, Jesus Christ. And the reason why this knowledge doth most inlive and quicken our hearts, is, because God in Christ is the most glorious subject of contemplation; as being that highest good, a very Ocean of goodnesse, only able to fill and ravish the heart of man: and besides, because God as our chiefe good can alone make the ravishment of the heart perpetuall, and so last for ever, which nothing else can doe.

But because every knowledge of God hath not this effect, to breed everlasting life in the heart of a man, therefore I will distinctly set downe what kind of knowledge it is that hath this effect, and what is required that it may be right.

Which knowledge must have these properties and effects in it.1. It must be such a knowledge as discernes God to be the only true God: and this rule excludes the Pagans from eternall life, who though by the light of nature they might discerne the invisible things of God, by the workes of the creation, yet they so shut up those principles of naturall truth in unrighteousnesse, that they set up creatures as God, and gave the glory of the true God to them, Rom. 1.

2. It must be such a knowledge as ascribes unto the Nature of God such an excellencie as can be exprest by no likenesse of any creature in heaven above, or earth beneath, or the waters under the earth. God must not be conceived of by any Images. Images in the Church shut out the Papists from eternall life, and Images in the heart to conceive of God by, exclude the ignorant and carnall Protestants. In the right conceiving of Gods nature we must adore him that is like nothing in heaven or earth.

3. It must be such a knowledge or vision of God as discernes him to be the chiefe good, and only happinesse to be desired: and so all those persons that behold any thing in this life, to be sought after as the chiefe felicity of their lives, are excluded from eternall life. And the things so esteemed the Scripture calls their gods; so some make their bellies their gods, some their riches, some honour and the favour of men.

4. It must be such a knowledge of God as conceives of him in Jesus Christ (that is) that sees the way how Gods infinite justice, provoked by many sins, is pacified by the attonement made by Jesus Christ, as the Mediatour betweene God and man, Iohn 17.3. else the knowledge of God, in respect of the contemplation of Gods justice, will be so far from inliving our hearts, that it would kill them if they had life. And this rule excludes all such from eternall life as live in despaire of Gods mercy, as Cain and Iudas. These knowledges are such, as without which life cannot be had; but yet in themselves doe not quicken the soule, and inspire it with life.

5. It must be such a knowledge as doth not only discerne aright the doctrine of the nature of God, and of the person and offices of Christ, but [Page] doth discerne that God is ours (in particular) in Jesus Christ, and fully reconciled to us, and our portion for ever. To know God to be our God in Christ is the very life of our soules. Now, because we discerne this in God two waies, viz by the light of [...]aith, beleeving the promises of the Word, though we see him not; and by the light of vision, when we shall see him in his goodnesse face to face: therefore is the former light called the light of faith, and belongs to this life; and the latter light belongs to another world. Hence our justification which is by faith is called the justification of life, Rom. 5.18. This is a point which should be of unspeakable comfort to the weake Christians that have attained to this knowledge; for certainely this is eternall life in them, as true as if they had the glory of heaven already. But now that true Christians may be the more infallibly settled in the knowledge of their interest in eternall life, as it lieth in the right knowledge of God, [...]o be ours i [...] Jesus Christ, I will add certaine effects of this knowledge, which shew, not only that it is right, but also that it is very eternall or spirituall▪ for if it be a right knowledge,

1. It raiseth in the dead heart of man spirituall senses, that were never there before: it makes the soule of a man able to heare Gods Word, that could never doe it before: it gives sight in spirituall things, and sense, and feeling, and spirituall tastes of Gods goodnesse, and a savouring of spirituall things more than earthly, 2 Cor. 2.15. Rom. 8.5. Psal. 36.8. Phil. 1.9.

2. It is a knowledge with admiration: it sets a mans heart upon a constant wondering at the glory of the things revealed. He that hath this knowledge sees in a Mirrour; hee sees, and wonders. Nothing more ravisheth the heart than doth the word, when it shewes him the glorie of Gods grace to him, 2 Cor. 3.18. Wicked men see, but they see not in a Mirrour.

3. It is a knowledge that workes transformation: it changeth a man into the likenesse of that it sees, even from glory to glory, by the power of the spirit of Christ. The light comes into wicked men, but leaves them the same men it found them, for disposition and conversation; but this light humbles the heart of a man for his sins, and purifieth him from his most secret sins, Acts 15.9 and besides prints upon him the image of God, and stirs him u [...]to all the motives of life in doing good workes, 2 Cor. 3.18. Col. 3.10. 1 Iohn 2.3. & 3.24.

4. It is such a light as is indeleble, and will abide the triall of manifold afflictions, and gives life and joy still to the soule: it doth not only comfort in Gods house, but will support us when we are gone home, under the miseries of this present life, 1 Pet. 1.7.

The Use should be to teach us all to blesse God for the Gospel that brings life to light, and shewes us the love of God to us in Christ; and for all the meanes by which the Gospel is preached to us in the life of it. Oh how should we be beholding to them that help us to eternall life, by leading us unto God, this Ocean of goodnesse! And withall, we should be wonderfully thankfull to God, and for ever comforted, if we can finde that we have attained to the assurance of Gods love to us in Christ. Though our knowledge here be but small and weake, 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 [Page] 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.

Divers things nourish this life.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 [Page] 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 singula [...] 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.

This life differs from eternall life many waies

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.1. In respect of place. 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, H [...]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 Jer [...]s [...]lem that is above. The glory of the whole earth can but shadow out by simili [...]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 preservation of life,2. In respect of the means that preserve this life. we have need of many things: as first, we need meat, drinke, raiment, sleep, marriage, physicke, the light of the Sun by day, and the Moone by night. Yea, the life of grace, though it consist not in these things, yet, in a remote consideration, hath need of these, that we may be the better able to serve God in body and soule. But in heaven we shall need none of these, we shall be as the Angels of heaven, and God himselfe shall there be all in all, and shall fill us with his goodnesse, 1 Cor. 15.28. Our life shall subsist in God himselfe, who, shall satisfie us out of the plenty of his owne glory. In that Citie there will be no need of the Sun to shine by day, or of the Moone to give light by night, for the glory of the Lord doth lighten it, and the Lamb shall be the light thereof, and there shall bee no night there, Rev. 21.23. & 22.5. Secondly, in this world wee need the helpe of superiours, as Kings, Rulers, Parents, Husbands, Teachers, &c. But in that world inferiority and subjection shall cease, when we shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of God, Mat. 8.11. and so all the first things shall then be done away, Rev. 21.4. Thirdly, in this world we need spirituall meanes for our soules, and the help of divers gifts in the Spirit, which serve for our furtherance in the way to eternall life. Our soules cannot live without a Temple on earth, without the Word, and Prayer, and Sacraments; but in that new Jerusalem St. Iohn saw no Temple in it, there is no preaching nor praying, there we shall not need any, nor have cause to mourne for the [Page] want of it, as many times we doe now; for the Lord God Almighty and the Lamb are the Temple thereof [...] from God we shall have an infinite supply, in stead of all these things, Rev. 21.22. Here we treat with God by meanes at a great distance, there we shall enjoy him immediately: yea, those gifts of the Spirit, that suppose imperfection in us, or misery in others, shall there be done away. The gifts that suppose imperfection in us are faith, and hope, and repentance: we shall not need promises to imply either faith or hope, because all shall then be performed, and we shall have actuall possession, 1 Cor. 13. ult. Nor shall we need sorrow for our sins, because all our iniquities shall then be done away. The gifts that suppose misery or sin in others are such as these, holy feare, anger, jealousie, care, hatred, griefe, pitie, or such like; now all these shall then be put off for ever, because in that kingdome shall be nothing that is either uncleane, or wretched, or in danger to fall away. Yet notwithstanding this hinders not, but that God may delight the soules of his people, by wayes unknowne to us, after a most glorious maner; which seemes to be shadowed out by eating of the tree of life, which beares so often fruit, and by drinking of the water of life, which runs like a river, pure as chrystall, and proceeds from the Throne of God, Rev. 21.6. & 22.1.

3. In respect of the company.For the third. There is great difference betweene the company with whom we live here, and those with whom we shall live there, and that in seven things. As first, in the sorts of peoples. Here our life is made grievous by the evill ones, that either molest us with their oppositions, or grieve us with their wickednesse, or infect us with their evill examples; but there shall be no wicked ones, no Divels to tempt us, no divellish mento slander us or persecute us, no abominable persons either to grieve or pollute us. All these enemies shall be cast into the Lake of fire, Rev. 11.8. & 20.4. & 22.14. wee shall never be troubled with them more; and the people there are all righteous, Esay 60.23. Secondly, in the dignity of the friends we shall finde in heaven. They are usually but meane persons we must sort withall here, but there they are such as exceed all the glory of this world: our friends and companions shall be glorious Angels, and blessed Patriarkes, and Kings, and Prophets, and Apostles, and the Martyrs of Jesus: and in generall, all weare Crownes of glory. Thirdly, in respect of the number of our friends. Here we have scarce one friend we have reason much to admire, or can safely relie upon; there we shall have an innumerable company of Angels, of the spirits of just men, a huge congregation of the first borne, even the generall assembly of all Gods elect, Heb. 12.22, 23. Fourthly, in respect of disposition, both theirs and our owne. Here our life with our friends is made often grievous, by reason of envie, suspition, offence, passion, pride, forgetfulnesse, and private discords, or our owne indisposition at some times to take delight in the presence of our friends: but in heaven the spirits of just men are made perfect, Heb. 12.23. and charity will be enflamed on all hands to performe exactly all those properties mentioned 1 Cor. 13. Fiftly, in respect of constancy. Our friends her [...] are not only mortall, and must leave us, but mutable, and may forsake us; but there all the company is immortall, and being perfec [...]ly sanctified are as God himselfe, immurable; and so their love is not only perfect, but everlasting: charity there will abide for ever, 1 Cor. 13. ult. Sixtly, in power to content us, and satisfie us. Alas, here on earth many things befall us, wherein our friends, though they would, yet they cannot help us: but in heaven there is all-sufficiency of power to solace and content one another [...]o all eternity. Lastly, in their relation to us▪ On earth we lose daily such as are neere and d [...]re to us; in heaven we shall have them all, and it is very probable we shall know them all, and one by one. Adam in his innocency knew his wife, and could call her by her name, without any body to [Page] tell him. And Peter and Iohn, in the Transfiguration on the Mount, knew Moses and Elias, and yet had never seene them; how much more in heaven shall our knowledge be perfected, to know and to be knowne perfectly, and as it were by name?

For the fourth;4. In respect of the quality of the life it selfe. Our knowledge (which is our life) differs greatly now from that it shall be, both in respect of the ground of it, and in respect of the manner of it, and in respect of the measure of it. The ground of it is our union with God, by which we partake of his light, Psal. 36.8. Now in heaven we shall be made one with God, after an unspeakable manner, in such a neerenesse as we cannot conceive of now. This is that which our Saviour praies so earnestly for, Ioh. 17.20, 21. Secondly, in respect of the manner of it. Now God treate with us by meanes, as by the Word and Sacraments, &c. but then without meanes, immediately. Now we see by the help of a glasse, or as an old man doth by Spectacles; but then we shall see God by direct vision. Moses, that saw as much of God as a mortall man then could, saw but his backe parts; he saw God, as we see a man going from us, but then we shall see him face to face, as he is comming to us; yea, as he is possessed by us. Wee shall not need helpe to shew God to us, as we doe now, for God himselfe shall be our everlasting light, as was shewed before.

There is a foure-fold vision of God; the one is natu [...]all, as when wee see him in the creatures: the other is speculous, or Symbolicall, when we see God in certaine signes of his presence, as in the burning fire in the Bush, or in the Cloud, or Pillar of fire at the Tabernacle. The third is, the vision of Faith, when we know how good God is by the promises of his word to us in Christ. The last is, the vision of [...]lory, which differs from all the former, in a way of seeing unknowne to us. Thirdly, our knowledge will differ in the measure. Now wee know b [...]t in part; there are many things wee know not, and what wee doe know, wee know but obscurely, and darkly; then wee shall know perfectly, even as wee are now knowne perfectly of God, 1 Cor. 13.10, 11. &c. and so wee shall know both God, and the Creat [...]res. There is a world of most delightfull and rare knowledge of the Creatures, which wee attaine not to in this life: but the chiefe glory of our knowledge then, shall bee in the perfect vision of God and those unspeakable beauties of his nature, when wee shall behold perfectly the glory of every propertie or attribute in God, which will be sufficient to breed everlasting wonder and delight. In a word; the knowledge of the meanest Christian in heaven, shall be above the knowledge of Prophets or Apostles on earth.

The first difference is in the effect of our knowledge: for from our knowledge, and this celestiall light, flowes righteousnesse, peace,5. In resect of the effects of life in [...]ch degree. and joy in the holy Ghost; which the Apostle Paul makes to be the parts of the Kingdome of God, and so both in this life, and in heaven, Rom. 14.17. And unto these three heads may bee referred all things that concerne the glory of eternall life: and all these are held with great difference in each degree of eternall life. For though we have righteousnesse, and peace, and joy now in the truth of them; yet wee have [...]hem not as we shall have them in heaven; as will appeare, if we consider of them distinctly.

First, for righteousnesse.1. For righteousnesse. Here it is the greatest burthen of life unto the godly, that they are not able to serve God as they desire: the imperfections of their gifts, the corruption of their natures, the daily infirmities that discover themselves in their conversations, make life many times more bitter than death would be to them, as appeareth by St. Paul, Rom. 7. But there all that is imperfect shall be done away; there shall be no danger of displeasing God, for we shall be made perfect in all parts and degrees of holinesse: our [Page] nature shall be perfect, like the nature of God; our members shall never more be servants unto unrighteousnesse, and our soules shall exactly resemble God in all perfection of goodnesse and gifts. Here the glory of mans inheritance lieth in the goodnesse of things without them; there it shall consist principally in an everlasting goodnesse, confirmed upon themselves. We shall be without spot and wrinkle, Eph 5.27. We shall be as he is in holinesse, 1 Iohn 3.2. Here is our griefe, that our hearts cannot be so filled with the love of God and the godly, as they should be; there our hearts shall burne with an eternall inflammation of affections towards God, and the blessed ones, without any interruption or decay; we shall never mor [...] be troubled with hardnesse of heart, discouragement, feare, distractions, inordinate desires, and perturbations. Yea, our holinesse shall be better than Adams in Paradise: for he had a power not to sin, but we shall have no power at all to sin. Yea, in relation to Christ, it shall be better with us then than it is now; for now we are reckoned just men only by the benefit of Christs righteousnesse imputed to us; but then we shall be made so perfectly holy by inherent righteousnesse, that we shall stand everlastingly righteous before God, by the righteousnesse, that is in us. Imputation shall there cease for ever, when Christ hath delivered up the kingdome to God the Father, and when faith shall be done away. Lastly, the difference in this point may further appeare in the freedome of our wills. In this life many times our wills are not free to desire to doe the good we should doe, and most an end want power to execute what we desire: but there shall be all libertie, so as we shall never want either desire or power to accomplish what may be for Gods everlasting glory, or our owne felicity.

2. [...]r peace.Secondly, for peace there is great difference: for first, in this life we have but little peace in respect of the miseries of life. Sometimes we have but little inward peace, our hearts being unquiet with feare, or griefe, or discouragement, or passions; or else our consciences are unquiet, either because God fights against us, to trie us or to humble us, or we fight against our selves, through ignorance and unbeliefe, or distresse for sin. Sometimes when our spirits are quiet, and there is a truce from inward war, we then want out vard peace; either men are unreasonable, and molest us without cause, in our estates or names, or else God afflicts us in body with paine and weaknesse, or in estate, sometimes with easie crosses, like small rain, sometimes with greater crosses, like some fierce storms. Now in heaven there shall be an eternall cessation of all miserie; there shall be no curse, and affliction shall be cast into the Sea, Rev. 22.23. Secondly, our Sabbaths, or dayes of rest which G [...]d hath consecrated and blessed to us as the chiefe joy of our lives, prove many times daies of sorrow & affliction, because either our bodies are molested with pain, or our soules distressed for want of powerfull meanes, or for want of abilitie to keepe a Sabbath unto God, or for want of joy in our soules: but in heaven we shall have an eternall Sabbath; not one day in seven, but all our dayes; rest without labour, and solace of heart without any difficultie in our selves, or interruption without us: God and the Lamb will be an eternall Temple to make our rest for ever glorious. Wee shall be freed from all the labours of life, and from all paine and difficultie in serving God, and our works shall be all easie, and full of delight, even the praising of God for ever, Rev. 14.12. Heb 4.9.

3. For joy.Thirdly, for joy. There is great difference both in the causes, and in the measure, and in the continuance of it. The causes of our joy shall be the highest can befall a creature. Here, while we are present with the bodie, and the blessings of life, we are absent from the Lord, the infinite life of our lives; but there we shall enjoy him as fully as our hearts can desire, 2 Cor. 5.8. Here [Page] we want our crowne, whatsoever else we enjoy; but there our honour, and glory, and majestie shall be so great, as if all the Kings of the earth did bring their glory to one man, it would not equall what every one shall have there, 2 Tim. 4.8. Rev. 2.24. & 3.21. we shall reigne in life, Rom. 5. And this Crowne is the more glorious, because it shall not consist of some precious thing without us, but of royall excellency, with which our soules and bodies shall shine as the Sun in the firmament; our very bodies in qualitie being altered to such an expression of majestie, and beautie, and Angelicall excellencie, as now exceeds all mortall language; being rather like spirits than earthly bodies. And for the measure, now we have but little tastes of joy; and if these tastes be unspeakable and glorious, what are those rivers of joy at Gods right hand? Psal. 16. ult. And for continuance, they are for evermore, as the Psalmist there speakes: whereas now they are gone from us, like lightning, in an instant, and our lives are afterward assaulted almost continually with causes or occasion of sorrow; so as the world in the best place is but like a vale of teares: but there shall be no sorrow, no death, no crying nor paine, but God shall wipe away all teares from our eyes for ever, Rev. 21.4.

6. Thus of the differences of life on earth, and life in heaven.Wh [...]t men must d [...]e to attaine this life. What men must doe that they may enter into life followes. And about this point our Saviour tells us two things before hand. First, that the way to life is a narrow way, and the gate is exceeding strait: men may be mis-led by a thousand bywayes, and the worke to be done is a very hard worke. Secondly, that there are but few that finde the right way; yea, but few amongst those that seeke it, and seeme desirous to know what they should doe; for either they understand not the directions when they are given, or by taking time to thinke of them, they forget them; or else when they have the answer, they goe their waies, (like the young man in the Gospel) and are sorrie the conditions be so hard; and so give over all further care, and rest in the estate they were in before. And therefore we had need to attend the more carefully, and resolve to doe whatsoever God requires of us, whatsoever it cost us, and not be troubled at the difficulty of the worke, considering the excellency of eternall life, and the many helps we have to further the worke. Of which afterwards. This then is the question: What should a man or woman doe that he might be sure to enter into life?

Answ. 1. Thou must lay the foundation of all in Jesus Christ: thou must disclaime all trust in any thing in heaven or earth, in thy selfe, or thy owne workes, or any other creature, and relie upon the merits of Jesus Christ, as the onely meanes of pacifying Gods anger, or procuring eternall life, Acts 4.12. Iohn 3.16. and thou must inwardly lay up Christ in thy heart, so as spiritually ever to eat his flesh, and drinke his bloud, by applying all he hath done or suffered for thee in particular, Iohn 6.53. 1 Iohn 5.12.

2. Thou must pray hard to the God of life, Psal. 42.8. and with great importunity beseech him to give thee the spirit of life, that is, Jesus Christ; and with the more encouragement, because he hath promised to give even his holy Spirit to them that aske him, Luke 11.13.

3. There will be no life in the soule if thou dost not repent thee of thy sins, Acts 11.18. And this is the harder worke, because first to confesse thy sins will not serve turne, unlesse thou forsake them, and overcome them, Rev. 2.7. so as the power of them be mastered, and thou doe from thy heart desire and resolve to leave them. If thy lusts, passions, disorders of life, in drunkennesse, swearing, sinnes of deceit, or the like, be not mended, thou canst not live this life, 1 Cor. 6.9. Gal. 5.22, 23. At the best, without an apparent victorie, there will be little comfort in life. Secondly, in turning, thou must turne from all thy transgressions, so as thou be sure thou leave [Page] no sin thou knowest, but thou wilt endevour to judge thy selfe for it, and strive to forsake it. Thy heart must be turned from it, Ezek. 18.21. Yea, if some of thy sinnes, for profit or pleasure, be to thee like thy right eye, or right hand, thou must cut them off, or pull them out, or else thou canst never enter into life, Mat. 18.8, 9. As in the case of rich men, the way of life is compared to the eye of a needle, and their hearts to a great cable: now there is no way for thee to enter into life, but by untwisting the great cable, till it be made like small threeds, which is done by great humiliation, Iames 1.10. And withall, thy▪ heart must continue affraid in the least thing to offe [...]d God. This feare of the Lord is required to the very beginning of this life, Pro. 14.27.

4. Thou must deny thy selfe extremely in outward things: thou must look for persecution, yea, and perhaps be put to it, to forsake father and mother, house and lands, wife and children, yea, and life it selfe, so as to hate and lose this naturall life, in comparison of the gaining of eternall life, Marke 10.30. Iohn 12.25.

5. Thou must be tied to walke in a strict course of life all thy dayes, resolving to walke in the way of righteousnesse, and let the word of God be the rule of all [...]thy actions, and by patient continuance in well-doing, to seeke encrease of happinesse and holinesse; for life is only in the way of righteousnesse, Pro. 12.28. Rom. 2.7, 8. Ezek. 33.15, 16.

Now, though this worke be very hard, yet thou hast many helps, if thy heart be right and willing to obey: for,

A Christian hath many helps to attaine it.1. God will give thee his holy Spirit to worke all thy worke for thee, and to cause thee to walke in his statutes, and keepe his judgements, and to doe them; and will mortifie the deeds of the flesh, and teach thee in all truth, and comfort and support thee, and make thy workes acceptable to God, as hath beene shewed before.

2. Thou hast the help of spirituall armour, that is mighty through God, to cast downe strong holds, 2 Cor. 10.3, 4. thou wilt find a strong supply from every ordinance of God: the Word, and Prayer, and Sacraments, all s [...]rve to help against the difficultie of this worke, and so will the societie of the godly, as was shewed before.

3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven, Iohn 17.15. which is of unspeakable force and power to helpe thee.

4. The greatnesse of the reward should pluck up thy heart against all the hardship of godlinesse: for,

1. God will grant thee pardon of all thy sins, Acts 2.39.

2. Thou shalt have fellowship with God himselfe, and he will shew thee so much when thou seekest to him in his ordinances, 1 Iohn 1.7.

3. Thou hast most precious promises, recorded every where in the sacred volume of Gods booke, 2 Pet. 1.4.

4. Who would not be stirred up with the contemplation of that glorio [...]s inheritance is reserved for us in heaven? that incorruptible crown should make any body willing to abstaine from all things, and to run with all violence in the race set before us, 1 Pet. 1.3. 1 Cor. 9.24, 25, 26, 27.

Only let me conclude this point with an earnest exhortation to all Christians, that would have comfort of life, to apply themselves to get all possible knowledge they can in the Scriptures; for that knowledge is a tree of life, Pro. 3.18. & 16.22. and those sacred knowledges they must not let goe, but take fast hold on them, Pro. 4.13. They must attend, incline their eares, and not let them depart from betweene their eyes, and be sure to keep them in the middest of their hearts, Pro. 4.21, 20, 22. Marke every one of those [Page] words to doe it; and consider, that it is not the having of the Bibles, or Sermons, or the reading, or hearing, but the knowledge we get into our hearts: nor is it any knowledge, but wisdome, or the wise knowledge of the Scriptures: and our knowledge is then wise, when it is an understanding of our owne waies; and wee are wise for our selves, when we studie profitable things, and when we sow those seeds of truth in daily practice, and when wee practice with discretion, looking to the circumstances of every dutie, not to draw upon our selves incumbrances by our owne rashnesse or indiscretion. And lastly, when with all knowledge we joyne lowlinesse of minde, and meeknesse; that meeknesse that is called meekenesse of wisdome by Saint Iames.

Thus of the meanes to attaine life: the signes follow.

There are divers waies to trie our selves, whether eternall life bee begun in us: as,

1. By the savouring of those things that are immortall.Signes of this life are six. Our mortall life relisheth nothing but what is transitory: and eternall life finds happinesse in nothing but what is eternall, or tends to it. Thus a man that is endued with this life, esteemes with sense, grace above riches, spirituall treasures above all earthly. In particular, the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdome, if so be wee desire it with a kind of naturall affection, as the child doth, the breast; and constantly, and as the word is sincere; and with an unfained desire to grow in grace and goodnesse by the power of the Word, Rom. 8.5. 1 Pet. 2. Iohn 6.27.

2. By our knowledge of God in Christ, as hath beene shewed before; when it is such a knowledge as workes not onely admiration, but also sound transformation of our hearts and lives.

3. There is a kind of sorrow, that the Apostle faith is to salvation, 2. Cor. 10.7. and that is, such a sorrow as is voluntary and secret; for our sinnes, and for all sorts of sinnes, Rom. 7. Esa. 6.5. Esa. 1.16. and as they are sinnes, and not for other respects; and such a sorrow as quieteth the heart, and leaveth a vehement desire of reformation, and is most stirred by the sense of Gods goodnesse, Hos. 3.5. Esa. 1.16. and is found in prosperity as well as adversitie.

4. By our love to God; for if the light of life be in us, and that we are truly acquainted with God, as our God in Christ, the heart hath seene that that will make it in love with God for ever; and shew it by his estimation of Gods loving kindnesse, and all the signes of it, above all things in life, Psal. 63.2, 11. and by longing after the comming of Christ, 2. Tim. 4.8. and by grieving for Gods absence, Cant. 3.1. and by his feare to offend God in any thing, Iude 20. and by his willingnesse to suffer any thing for God and the Gospel, 1 Thes. 1.2.

5. By our love of the brethren. The Apostle Iohn with great confidence of words, makes this a [...]gne that we are translated from death to life, 1 Ioh. 3.14. and it is infallible, if we so love them as we account them the only excellent ones, Psal. 16.3. and desire them as the onely companions of our lives, and if it be for the grace and goodnesse is in them, 1 Ioh. 5.1. 2 Ioh. 1.2. and if it be notwithstanding their infirmities or adversities; and if we love all the brethren, without respect of persons.

6. To conclude this point generally: If eternall life be begun in us, wee are new creatures, borne againe; the Image of God is restored in us in some degree, Ioh. 3.5. Tit. 3.5. Colos. 3.10. and wee are such as are fully resolved to spend our daies in the way of righteousnesse, and a holy course of life, Prov. 12.28.

[Page]8. The properties of this life follow, and they are five: for,

Properties of this life are five.1. It is unspeakable: eye hath not seene, nor eare heard, nor can the heart of man conceive what God hath prepared in life for them that love him, 1 Cor. 2.9.

2. It is free; it is not given by merit, but is the free gift of God, Rom. 6. ult.

3. It is certaine: for there is an Act for it in Gods counsell. Men be ordained to life, and their names written in the booke of life, Acts 13.48. Phil. 4.4. and God hath bound himselfe, by many promises in his Word, to the beleever, and besides, hath confirmed it with an oath, Heb. 6.17. and Christ is gone into heaven to make the place ready for all the heires of life, Iohn 14.3. and further, we have it already begun, even eternall life begun, Iohn 17.3.

4. It is a life by assimilation, that is, such a life as is fashioned in likenesse to the life of another, even Jesus Christ, according to whose Image we are created, Col. 3.10. And who shall change our vile bodies, and make them like his glorious body, Phil. 3.21.

5. It is eternall; a life that will last as long as God liveth; it will never have an end. Divines expresse the eternity of it, in part, by this similitude: Suppose a little bird came to the Sea once in a thousand yeares, and tooke up only one drop of water, and so should continue to take every thousand years only one drop, what an unspeakable space of time would it be before the Sea would be drunke up? and yet eternity is a lasting beyond that unmeasurably. Thus of the explication of the Doctrine concerning life.

The Uses follow: and,

Use 1. First, what a strong impression should this doctrine have upon the hearts of all unregenerate men? How should life and heaven suffer violence? How should this force open their eyes, that they might awake from that fearfull lethargie, and stand up from the dead, that Christ might give them this light of life? How should they unchangeably resolve to seeke Gods kingdome first above all things, and above all gettings strive to get understanding? What shall it profit them to win the whole world, and lose their owne soules?

But especially the doctrine of life should melt the hearts of all the godly, and imprint upon them the care of many duties: as,

What duties this doctrine should compell godly men to practise.1. They have cause to wonder at the exceeding riches of Gods kindnesse to them in Jesus Christ, in providing such an inheritance for them, Ephes. 2.7.

2. They should pray earnestly to God to open their eyes more and more to see the glory of this life, and effectually to take notice of the high dignity of their calling, and riches of their inheritance in life, Eph. 1.19.

3. This should marvellously wean their hearts from the cares of this present life, and from the love of earthly things, seeing their inheritance lieth in spirituall and eternall life, 1 Cor. 7.38. Heb. 13.4, 5. & 11.13. Col. 3.1, 2. Phil. 3.20.

4. Since they have found this precious life by the Gospel, they should therefore take heed they be not carried about with divers and strange doctrine, nor trouble themselves with doubtfull disputations, or unprofitable questions. They have found the words of eternall life, and whither else will they goe? Tit. 3.7, 9. Heb. 13.9.

5. This should make them love one another, as such as shall be companions in life for ever. Yea, they should receive one another, as Christ received them to glory, Iohn 13.34. Eph. 4.2. & 5.1. Rom. 15.7. And in particular, husbands should make much of their wives, and masters of such [Page] servants as are heires with them of the grace of life, as this Text shewes, and Col. 3.14.

6. They should strive to shew the power of this life, and how much it excells naturall life: and therefore the fruit of the Spirit should be in them in all goodnesse, righteousnesse, and truth, Eph. 5.9. and they should so hold forth the Word of life, that they should think on whatsoever things are true, honest, just, pure, lovely, and of good report; and if there be any vertue, or any praise, they should strive to act that, being carefull in all things to maintaine good workes, Phil. 4.8. Tit. 3.7, 8. Oh what maner of persons should they be in all maner of good conversation!

7. They should lift up their heads with joy, and be alwaies comfortable, considering the assurance they have of eternall life; they have the spirit of glory resting upon them. One would think they should be alwaies singing, and making melodie in their hearts: though they have crosses and wants in this life, yet is not God their portion? and is it not enough they are provided for in respect of eternitie? and is there any comparison betweene the afflictions in this world, and the glory to be revealed?

Grace.] Thus of the matter of their inheritance. The cause followes, and that is grace.

Grace is either a gift in us, or an attribute in God.Grace manifold Sometimes by grace is meant the gifts God bestowes upon men: and if grace were so taken, then would be implied this doctrine, That dead men may have the grace of God. There may be grace in men without life: yea, men may have excellent gifts, and yet be not alive spiritually; as gifts of government from the Spirit of God, as Saul had; and gifts for edification in the Church. A man may be an excellent Preacher, as Iudas was, and may have the gifts of prophecying and working miracles, as the Reprobates mentioned Mat. 7.21. a man may have the gift of knowledge of the Scriptures, as St. Paul imports, 1 Cor. 8.2. Heb. 6.4. a man may confesse his sins, as Pharaoh and Saul did: a man may be much grieved, and sorrow, and humbled for his sins, as Ahab and Cain, and may repent too as Iudas did, and may make a great profession of true religion, and be very forward, as Demas, and Hymeneus, and Phyletus did: a man may be very zealous for the truth, as Iohn and the Galatians were: a man may pray, and cry hard and often to God, and be heard of God, as the Israelites were in their distresses many times: a man may be of an unrebukeable conversation amongst men, as Paul was before his conversion; and such as have sinned may reforme their lives in many things, as Herod did: finally, a man may have faith to beleeve Gods Word, as the Divels doe, and to beleeve Gods promises, as they that have a temporary faith doe after a sort, and may joy much in the comfort of them, as they concerne the godly: and yet in all these gifts there was no life.

Another point in that sense is this, That there are gifts of Gods grace bestowed on the Elect, which are ever accompanied with life, so as their grace is the grace of life. And both these points should wonderfully awaken all sorts of Christians to looke about and trie their estates, and weake Christians should diligently studie their booke of signes of true grace, and marke how the Scripture proveth all those saving graces to be such as can be found in no reprobate. But because I think Grace in this place cannot be taken for the gifts of grace in men, I passe from these points.What is meant here by grace. By grace then here is meant the glorious attribute of goodnesse that is in God, by which he freely sheweth his love and mercy to his creatures. And that it must be taken in this sense, I gather from the third of Titus, v. 7. where the sentence being like, grace is called there, His grace: we are justified by his grace, and made heires of eternall life.

[Page] Two wayes considered. Now this grace of God, as it is in God, I consider of two wayes: first, as it is in relation to this spirituall and eternall life of Gods heires; and then secondly, as it is in it selfe generally considered. In relation to spirituall life I consider of it, both in what it excludes, and what it includes.

What it excludes. Grace excludes both nature and the workes of the Law. It excludes nature from this life in three respects: first, in respect of propagation. This life cannot be propagated by naturall generation: we are not borne heires of life, and so the sons of God; we are borne only the sons of Adam, not of God. They that are borne after the flesh are not the seed, Rom. 9.8. Secondly, in respect of priviledge. By nature we are the children of wrath, and therefore cannot be the children of promise, Eph. 2.3. Thirdly, in respect of the works of nature: for by nature we doe such workes as proclaime us to be children of disobedience, and children of the Divell, and therefore cannot be heires of life by any workes done by nature since the fall. And as it excludes nature, so it excludes the workes of the Law; not in respect of the obedience to the Law but in respect of the merit of life: so as the inheritance cannot be had but by the workes of 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.What it includes. 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.

What priviledges follow on such as enjoy Gods 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. [...].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 [Page] 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.Men tr [...]nsgresse against the grace of God many wayes. 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. 1 [...].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.

[Page]Lastly, even the more gracious God is, the more carefull we should be to walke worthy of his grace; for, as the Apostle saith, The grace of God that bringeth salvation unto all men, teacheth us to deny ungodlinesse, and worldly lusts, and to live righteously, and soberly, and religiously in this present world, Tit. 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,

Godly men and women are heires together many wayes.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.

[Page]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,The excellency of prayer appeares in many respects. 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 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 [Page] 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 con [...]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. 'Tis 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,

F [...]om whence the sorts and difference of Prayer doth 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 r [...]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 [Page] 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,Prayer may be hindred seven waies in the hearing of it. 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,How it 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 si [...]: for while mens hearts run after sin they have no mind to pray.

The Use may be to reprove two sorts of men in speciall, besides those mentioned before.

1. Such as pray not at all. Is it such an evill to omit prayer for a time? what is it then not to pray at all?

2. Divers weake Christians are to be warned about fainting or discouragement in praying: they interrupt themselves with their owne feares and objections. As for instance:

Ob. I finde so much hardnesse of heart and insensiblenesse, and therefore I dare not pray.

[Page] Sol. David himselfe in the beginning of many of his Psalmes, expesseth a kind of want of feeling, and yet before he hath done he is full of life. Besides, hardnesse of heart felt and mourned for, is no hinderance to the successe of prayer. And further, for this reason thou hast more need to pray: for prayer is like a fire to melt the leaden heart of man.

Ob. I want words, I know not what to say when I come to pray.

Sol. Pray for that very thing; that God that commands thee to take unto thee words, Hos. 14.2. would himselfe give them to thee. Secondly, the Spirit helpes our infirmities, when wee know not what to pray as we ought, Rom. 8.16. Thirdly, wee serve such a God as will heare us, if like little children wee can but name the name of our heavenly Father, Rom. 8.15. 2 Tim. [...].19.

Ob. But I am affraid God will not regard what I say to him.

Ans. Consider first the nature of God; he loves to heare praier, Psal. 95.1. then thinke of the commandement of God, who in so many Scriptures, doth so peremptorily enjoyne us to pray to him; and thirdly, thinke of the many promises he made unto such as doe call upon his name, and then thou hast no reason to doubt of audience, if thou bring lawfull petitions, and an honest heart.

Ob. But I have praied, and I finde no successe.

Sol. God sometimes seemes not to heare, of purpose to make us the more importunate, Luke 18.1. &c. Againe, God may heare us, and not grant what we aske, but something that is better for us: as he heard Christ, Heb. 5. and Paul, 2 Cor. 12.8, 9.

Vers. 8.

Finally, be yee all of one minde: one suffer with another: love as brethren: be pitifull: be courteous.

HItherto of the generall exhortation to all Christians, and the speciall exhortation to su [...]jects, servants, wives, and husbands. Now followes the third part of my division, which I made when I entreated of vers. 3. of Chapter the first, viz. matter of dehortation. For I conceive, that the Apostle in the rest of this Chapter doth secretly entend to dehort Christians from impatiency, under the troubles may befall them in this life.

Where he proceeds in this order: First, hee strives to shew them the best course to avoid trouble, as much as in them lies, from vers. 8. to 14. Secondly, he shewes them how to avoid impatiency, if trouble doe come, from verse 14. to the end of the Chapter.

About the avoiding of troubles, he gives both rules and reasons: rules, vers. [...].9. reasons, verse 9. to 14.

The rules shew us how we must carrie ourselves, both towards the good, verse 8. and towards the bad, verse 9. And to strengthen those rules, especially the latter of them, he gives three strong reasons: one taken from the state and condition of the true Christian, verse 9. the other taken from a propheticall testimony: where he shewes what the Prophet Davids opinion was long since, vers. 10.11, 12. the third taken from the profitable effect or event of such a course, vers. 13. About avoyding of impatiency, if trouble doe come, [...] proceeds in the like order: For first, hee gives rules, vers. 14, 15, 16. then Reasons, ver. 17. to the end of the chapter. In giving rules he shewes [...] what to thinke on, ver. 14. and what to doe, both towards themselves, ver. 14. and towa [...]d [...] God, ver. 15. and towards other men, ver. 16. In generall, if we marke the whole frame, and the Apostles order, we may observe divers things: as,

1. That troubles are not to be desired: for the Apostle shewes how to [Page] avoid them. Which is to be noted, to confute those weake Christians that long for that which they call persec [...]tion.

2. That a man may be a good Christian, and yet not be much opposed outwardly: which blames those that dislike their owne estate, or censure the estate of others, because they are not afflicted or persecuted as other men.

3. Yea, it is the duty of every Christian to looke carefully to his conversation, and to strive by the use of all good meanes to avoid unquietnesse and trouble in the world, Rom. 12.19. Amos 5.12. 1 Tim. 2.2, 3.

4. That some Christians may carry themselves with great discretion, humility, piety, and inoffensivenesse, and yet cannot avoid trouble, but shall suffer from the world.

5. That impatiencie and disquietnesse in the time of trouble is a very dishonourable vice in a Christian, and with great care and all possible endevour to be avoided.

6. That it is possible for a Christian to attaine to that degree of goodnesse, as to be able to expresse great patience and unmoveablenesse, though many and great troubles befall them, if they will use the medicines prescribed in Gods Word, and follow such directions as the Apostle here gives. Thus of the generall doctrines.

In this eighth verse the Apostle gives rules that shew a way how to avoid▪ trouble, and they are rules that concerne our conversation with godly Christians; and so he shewes, that there are five things that are of singular use to preserve a man from unquietnesse and trouble if it may be: as,

1. To agree in opinion, to be all of one mind; for many discords,Five things of singular use to keep us quiet in trouble. and much unquietnesse, and sometimes publike troubles arise from singularitie and diversitie in opinions.

2. To be compassionate and like affected when other men are in trouble; for as this is amiable amongst men, so many times it moves the Lord to keep us from trouble, because we are tenderly affected towards other men in their troubles.

3. To love our brethren: for that both shewes us to the world to be the true Disciples of Christ, Iohn 13. and besides, by the quality of brotherly love a world of discord and trouble is prevented.

4. To be pitifull, or as it is in the originall, to be well bowelled, in respect of mercy: to have right bowels of mercy, in comforting and relieving such as are in distresse; for to the mercifull God will shew mercy, and, if it be good for them, even this mercy of living a quiet life.

5. To be courteous: for a courteous and loving behaviour prevents suspition, and quenches much fire of discord, that other waies would breake out, and wins much affection both in good and bad.

Be yee all of one min [...].] Divers things may be here observed.

The first is generall to the whole verse, and that is, That in this world, in the best estate of the Church, there are many defects, and disagreements, and faults in the carriage or judgements of Christians in their living together.

The earnestnesse of the Apostle in heaping up these directions imports, that he discerned many things amisse: which was not only true of the Churches of Corinth, and Galatia, and Thessaloni [...]a, but even of the Church of Philippi, which St. Paul most commends. And the like we may find in the estate of the seven Churches of Asia, if we mark what is said to them by S. Iohn in his Revelation. Yea, there was not perfect agreement at all times amongst the Pillars of the first Christian Churches, Paul and Barnabas were at variance, Acts [...]5. [...]9. and Paul and Peter did openly disagree, Gal. 2. The reason is, because in this life we know but in part, and are sanctified but in part, 1 Cor. 13. The Use should be, first, to teach us not to be offended or [Page] scandalized at the differences of opinion, that breake out in all the Churches of Christ every where in our times. Wee must pray the God of peace, to give us peace, and know, that it hath alwaies beene so; and therefore it should not hinder us from embracing the known truth. Secondly, this should the more enflame our desires after heaven, and make us the more willing to die, because there will never be perfect holinesse and agreement till we come to heaven; then we shall be holy as God is holy, and know as we are known; and charity will be perfect for ever. And besides, this should teach us with the more patience to instruct and waite for the amendment of such as are contrary minded; and not strive over violently, or passionately with them, 2 Tim. 2.25. Lastly, if Christians can agree no better, and have such defects, then wee should never wonder overmuch at the monstrous abominations in opinion or life, that are found amongst the wicked of the world, and in false Churches.

A second doctrine I observe from hence is, That we ought to be rightly ord [...]red in our minds, as well as any other part of our soules or lives. Yea, the minde is to be looked to in the first place: Hence it is that in our regeneration our mindes are especially renewed, Rom. 12.2. and God requires to be served with our minds, Mat. 22.37. Yea, as God is an eternall mind, so the service of the mind is most proper for God. And besides, our mindes give lawes to our lives; and therefore if the mind be not good, the life must needs be evill.Note. The happinesse of the whole man depends upon the mind; and therefore the Apostle reckons the impuritie of the mind and conscience to be the worst impurity can befall a man, Tit. 1.15. and the same Apostle makes it a signe of a man whose end is damnation, to have his mind taken up, and wholly bent to earthly things, Phil. 3.19. This point may serve, first, to shew the wofull estate of such persons as have ill and unsound minds. And the mind is unsound when it is corrupt or putrefied with ill opinions concerning either faith or manners, 2 Tim. 3.8. 1 Cor. 11.3. and when it is blinded with ignorance, 2 Cor. 4.3, 4. for without knowledge the mind cannot be good, Pro. 19.2. and it is a divellish mischiefe to have darknesse in our mindes, as that place in the Corinthians shewes. The minde is also unsound, and in wof [...]ll [...]aking, when it is taken up with vile thoughts, and contemplative wickednesse, Rom. 1.21. Eph. 4.17. and when men have double mindes, Iames 4.7. or wavering mindes, Iames 1.7. And therefore one of the highest curses God inflicts upon men with whom he is angry, is to plague them in their mindes, either with a reprobate mind, Rom. 1.28. or with a desperate minde. Secondly, this Doctrine shewes what harmfull creatures deceivers of mindes are: they doe more mischiefe than such as deceive men in their estates, or poison mens bodies, Tit. 1.10. Thirdly, this should teach all carefull Christians to gird up the loynes of their mindes, 1 Pet. 1.13. and to labour to get a sound minde, 2 Tim. 1.7. and in particular, to get the unitie of minde which the Apostle here requires. And so I come to the third point.

The third Doctrine then, which I observe out of these words, is, That all true Christians are bound in a speciall maner to strive to be all of one mind; which in this place is meant of unity and agreement in judgement, and matter of beliefe in the points of Religion. This is urged in divers Scriptures, as, 1 Cor. 1.10. 2 Cor. 13.11. Phil. 2.2. Rom 15.5. and this was the great glorie of the first Christian Church, that all the multitude were of one heart, and one soule, Acts 4.32. There are many reasons to perswade us hereunto.

For what reasons we ought to be all of one mind.1. From the nature of this agreement. It is as it were one of the bonds of the mysticall union: for though it be not the principall one, for that is [Page] the Spirit of Christ, yet it is a speciall one; it is like the veines and sinewes which tye the bodie together: to breake this unitie is to cut asunder the very veines and sinewes of the mysticall bodie of Christ, 1 Cor. 1.10.

2 From the equitie and comelinesse of it. We have but one Father, one Baptisme, one Spirit, one Hope, and therefore should have but one Faith, Eph. 4.3, 4, 5.

3 From the good effects of this unitie: for first, it will make us the fitter to prayse God, and doe him service with the greater encouragement and comfort, as we may see, Rom. 15.5. Secondly, it will make us ever eat our meat with more gladnesse, and singlenesse, and quietnesse of heart, Act. 2.46. Thirdly, it will winne us the more favour and honour amongst the people, as wee reade in the example of those first Christians, Act. 2.47. yea in the end of that verse wee may gather, that it is a great advantage for the conversion of others, when they see us agree so well together: and further, it will bee a singular joy to our Teachers, to see us agree and be all of one minde, and to serve God with one shoulder, as the Prophet speaketh, Zeph. 3.9. so Phil. 2.2. Yea, it will bee a signe to us that wee are true Christians, and have found true comfort in Christ, and in brotherly love, and that we have fellowship by the Spirit in the bodie of Christ, and that we have right bowels and mercie unto others, Phil. 2.1, 2.

4 From the ill effects of dissenting. Two of them may be gathered from the coherence in this place: for first, it is implyed, That if Christians agree not in opinions, they will hardly practise the foure other vertues here named, towards the persons with whom they dissent: they will not love them as brethren heartily, nor bee so pitifull to them in distresse, nor so mercifull to helpe them if they be in need, nor so courteous and kinde to them. Secondly, if this first rule be transgressed, it is very probable they will bring trouble upon themselves; and that either in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his divers or strange opinions, in which he dissents, he is not quiet in himselfe, nor enjoyes firme rest and peace in his owne heart and conscience. And experience shewes, that many, both Ministers and private Christians, have brought a great deale of trouble upon their estates by dissenting. Now, out of other Scriptures we may observe divers other ill effects of diversities in opinions: as first, it breeds confusion in the Church, as the Apostle shewes, 1 Cor. 14.32, 33. Secondly, it breeds division and schisme, 1 Cor. 1.10. When men begin to broach new opinions, schismes begin in the root of it, though it may be a long time before it come to the full growth. Thirdly, it much disquieteth the hearts and heads of many weak Christians; in which respect S. Paul wished they were cut off that troubled the Galathians, chap. 5. Fourthly, it not onely troubles Christians, but many times workes still in them, as it proves the subverting of their soules, as the Apostles shew in the case of difference about the Ceremoniall Law, Act. 15.24. Eph. 4.14. 2 Tim. 2.14▪ 16, 17. Fifthly, it drives men many times into divers acts of hypocrisie, or passion, or pride, or such vices as are contrarie to singlenesse of heart, Act. 2. 46. Sixtly, it breeds many times strange censuring: the authors of new opinions censuring of others, as if because they received not their doctrine, they were not spirituall enough, but too carnally minded, and that they were f [...]rre behinde them in knowledge, as we may gather 1 Cor. 14.36, 37. Thus the false Teachers vilified Saint Paul and the Apostles.

Thus of the motives to unitie in judgement. Before I come to the Use, I must put you in minde of a limitation that concernes this doctrine. We must be of one minde, but then it must be according to Christ Jesus, Rom. 15.5▪ that is, this consent in ju [...]gement must bee in the truth, and in such truth [Page] especially as may further the edification of the mysticall bodie of Christ: else agreement in judgement is a conspiracie rather than unitie.

The Use may be both for instruction and reproofe: for instruction, and so we should all be affected with a great estimation of unitie in judgement, and strive by all meanes to attaine to it, and keepe our selves so all of us, that we doe live in unity with the Church of God. Now that we may doe thus,

Helps unto unity of mind.1. Wee should beseech the God of patience and consolation to give us to be like minded, even to worke in us the unity he requires of us, Rom▪ 15.5.

2 Pet. 1. ult.2. We must take heed of private interpretations. Men should with much feare and jealousie here or reade of such opinions or interpretations of Scripture as have no authors but some one, or few men. Of such authors of doctrines we should say with the Apostle, What, came the Word of God out from you? or came it unto you only? 1 Cor. 14.36. Especially men must take heed of receiving opinions from meere private persons, that are not Ministers of the Gospel: for I suppose it cannot be shewed from any place of Scripture, that ever any truth was revealed to or by a private man, that was unknowne to all the Teachers of the Church: yea, if the Authors of divers and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the spirits of the Prophets should be subject to the Prophets. Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church, must not be broached, 1 Cor. 14.32. And this rule hath one thing more in it, viz. that men should not expresse difference of opinion, without open and manifest Scripture. Avoid doubtfull disputations, Rom. 14.1. Esay 8.

3. A great respect must be had to the Churches peace, so as such doctrines as are likely to breed either scandall or division in the Church, are either not to be received, or not uttered, except in some speciall case. Yea, moderate Christians, that make conscience of unity, should hold themselves in conscience bound to be affraid to depart from the judgement of the Church in which they live, unlesse it be when doctrine is brought in with great demonstration to the conscience. To preserve the unity of the spirit we must have great respect to the bond of peace, Rom. 14.19. 1 Cor. 14.33. Eph. 4.3. We must greatly reverence the forme of doctrine in the Church where wee live, Rom. 6.17.

4. That we may be of one mind, every Christian must be sure to know the truth which is given to the Churches, and to make himselfe fully perswaded in his mind about such truths as are fundamentally necessarie to salvation, [...] Tim. 1.1▪3.

5. Private Christians, in receiving opinions, should have great respect unto such Teachers as have beene their fathers in Christ; God hath bound them to a speciall reverence towards them; which they should shew by reverencing their judgements more than any other men, in meet comparison, 1 Cor. 4. 15▪ 16. & 11.1, 2, 4, 5. Phil. 3.15, 17.

6. To preserve a further unity: it should be the care of such as have gifts of knowledge and utterance, to helpe forwards such as are weake in judge [...]nt, and to comfort the feeble minded, lest they being neglected become a p [...]y to deceivers of mindes, 1 Thes. 5.14. and to warne such as are not of the same minde, Phil. 4.

Lastly, we should marke such as cause divisions and offences, contrary to the doctrine which we have l [...]rned, and avoid them, Rom. 16.17, 18.

The second [...] may be for the reproofe of multitudes of Christians in all places, that [...] greatly against this doctrine, by their dissenting in opinions, [Page] without due respect of the former rules. There is almost no Congregation in the kingdome but is disquieted with this sin: yea, many times the glory of such as professe religion is greatly obscured by this sin, and the sincerity of religion much exposed to contempt, and the profane reproach of the wicked. And this sin is the greater,

1. When men not only bring in new opinions,Aggravations against discord in opinion. but also bring them in with an opinion that they are more holy and more spirituall than such as receive them not, or resist them, 1 Cor. 14.37.

2. When the opinions are meerely new, and unheard of before in the Christian world.

3. When they are brought in by private persons, that goe from house to house to inferre upon others the singularity of their conceits.

4. When themselves are doubtfull inwardly of the truth of what they affirme, and are not fully perswaded, but doubt both waies, and yet take to that side that differs from the generall judgement of the Churches, Rom. 14.5. 1 Tim. 1.6, 7.

5. When men urge their dissenting so violently, that a Schisme is made in the Church, or Christians are divided from the exercise of brotherly love, and mutuall fellowship, 1 Cor. 1.10, 11.

6. When men are vaine talkers, and will have all the words, and by their good wills will talke of nothing else, and so hinder edification in profitable doctrine, and such as is out of question, Tit. 1.10, 11. and when men lust to be contentious, and are like Salamanders that live alwaies in the fire, and know no zeale without contention, 1 Cor. 1 [...].16.

7. When men differ in judgement, in the very points of foundation, and erre against such truths as must be beleeved to salvation.

8. If men be so [...]gh [...] headed, and variable, that they are tossed to and fro, and carried about with every winde of doctrine; sometimes of one opinion, and shortly after of another: especially when men are so new fangled, as in every place to receive almost any doctrine that is new & divers, Ephes. 4.14.

9. When men quarrell so earnestly about things of lesse moment, contrary to the custome of the Churches; as about praying, or prophecying bare or covered; or about eating the Sacrament full or fasting, 1 Cor. 11. or about such indifferent things as may bee used or not used, with Christian liberty, Rom. 14. or about Genealogies, 1 Tim. 1.4. and such like. And that this reproofe may enter the more deeply upon the hearts of some Christians, it will be profitable to consider of the ill causes of disse [...]ing: which are these, and such like.

1. Ignorance of the Scripture: if they had more true knowledge they would not disagree; and this ignorance,Many are the ill causes of dissenting. (yea, sometimes palpable ignorance) may bee found in some that thinke themselves to have more knowledge, and to be more spirituall than a multitude of those from whom they disagree, Mat. 22.1 Tim. 1.6, 7. 1 Cor. 14.37▪ 38.

2. Want of love to those found truths that mor [...] concerne sanctification, causeth God in his justice sometimes to give men up to delusion [...], and to beleeve lies, 2 Th [...]s. 2.

3. Vaine-glory: the very desire to be some body, and to excell others, makes some Christians gladly to receive, or bring in different opinions, 1 C [...]r. 4.8▪ Phil. 2. [...] ▪ Gal. 5.26.

4. Over much trust upon the judgments of some [...]h [...]n they esteeme, when they respect some Ministers so much as to be of their opinion, though their consciences be not enformed of any [...]ound reason from the word of God for it. This estimation of men above that is written, hath deceived [...]y, [...] Cor. 3.21. & 4.6.

[Page]5. Respect of earthly things. Some men teach and professe to hold opinions of dissenting, sometimes meerely for advantage to their estates, either to get maintenance or preferment in the world by it, Tit. 1.10, 11. Rom. 16.19, 20.

6. Prejudice is the root of dissenting many times: as the Gentiles would not abide yeelding to ceremonies, out of very dislike of the Jewes; and the Jewes would not understand the needlesnesse of their ceremonies, out of very contempt of the Gentiles: and so the strength of faction on both sides kept them from agreeing.

7. Heaping up of Teachers disorderly: when Christians are so diseased with humour, and so hard to be pleased with sound doctrine, that they hunt up and downe to heare all sorts of men, it many times proves hurtfull in this respect, that they get infection from the different humours of the many Teachers they heare. Disordered hearing in this respect breeds as a surfe [...] of the inward regard of sound doctrine, so a great aptnesse to receive divers and strange doctrines, 2 Tim. 4.3, 4.

8. The contempt of their godly Teachers, and want of sound affection to them; to them I say that have a charge over their soules, whom they ought to obey. And this is the more vile, as some Christians order the matter, because of their hypocrisie, in magnifying the judgement or gifts of Teachers that are absent, and have not the charge of their soules, and abusing the due respect of their owne Teachers: which is yet more vile, if this injury be done to such as were their Fathers in Christ. Thus of the Use for reproofe.

By the limitation given before from other expresse Scriptures, we learne so to understand this doctrine of unity, as it excludes all unity of opinion or practice with such Churches▪ or particular persons, as hold doctrines against the foundation of Christian religion; so as we must never agree with them. As for instance: We may not, without the damnation of our soules, be of one mind with the Church of Rome: for there are many things which they beleeve and practise, which we must in no case joyne with them in; and it is impossible to reconcile us to them, unlesse they change their minds. I will instance in divers things, wherein we cannot, without losing Christ, be of one minde: as,

In what things we may not be of one minde with the Church of Rome.1. In opinion of merit of workes: for thereby we make the Gospel or Doctrine of Gods grace of none effect, and the promise of God void; which is to deny the grounds of Christian religion, Gal. 5.3. Rom. 4.14. & 11.16.

2. In the opinion of worshipping Saints and Angels: for the Apostle saith expressely, that they that doe so hold not the head, and so cannot be true members of Christ, Col. 2.18, 19.

3. In their Idolatry, in making and worshipping of Images, and almost infinite superstitions, contrary to the second Commandement expressely; and so as we are commanded to get out of this spirituall Babel, in respect of her spirituall fornications.

4. In their doctrine of Traditions: for they teach that Traditions that are not agreeable to Scripture, yet are to be received, if they be delive [...]d by the Church, in equall authority with the Scriptures. If we be of one m [...]de with them herein we cannot escape Gods eternall curse, as these Scriptures shew, Gal. 1.8. Rev. 22.18.

5. In their doctrine of perfection: for they teach, a man may perfectly keepe the Law of God. Now, this is so dangerous an errour, that the Apostle saith there is no truth in the man that holds it, 1 Iohn 1.8.10.

I omit the rehearsall of other differences. Thus of the first vertue.

The second vertue charged upon Christians is compassion one towards another.

[Page] Have compassion one of another.] The word signifies such a fellow-feeling or sympathie, that makes us like affected as if we were in their case.

The doctrine then is cleere, That we ought to have a sympathy one towards another; this is a singular vertue. In handling of which point I will observe these things:

1. The proofes of it from other Scripture.

2. The Explication of the sense, shewing in what things we should be like affected.

3. The reasons of it.

4. The Uses.

1. The proofes are very pregnant and full in these other Scriptures, Rom. 12.4▪ 15. Heb. 13.3.

2. For the explication. This sympathie is to be exprest both in the case of the evills of others, and in the case of the good of others.Wherein [...]e expresse our compass [...]on. In the case of the evills of others we ought to be tenderly affected towards them, both in respect of their sufferings, troubles, griefes, and crosses, Heb. 13.3. & 10.34. Iob 30.25. whether they be inward or outward; as 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,The motives or reasons to perswade us to it. 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.

[Page]3. For what reasons we should so love them.

4. With what kind of love we should love them.

Who are brethren.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.

Reasons to perswade us to love as brethren.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 pu [...]blinde, 2 Pet. 1.

For the fourth point. If any aske with what kinde of love we should love [Page] 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,With what kind of love we are to love the brethren. 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 affection, above all other people, 1 Pet. 4.8. brotherly kinde love, 2 Pet. 1.7.

4. It must be a pure love, that comes from a pure heart, 1 Tim. 1.5. and projects not any iniquitie, 1 Cor. 13.6. and therefore must be a love in the Spirit, Col. 1.8.

5. It must be a diligent love, that will expresse it by the daily fruits of it upon all occasions; a labouring and working love, 1 Thes. 1.3. Heb. 6.10.

6. It must be a speedy love, that will not put off or delay; a love that will not say, Goe, and come againe to morrow, Pro, 3.22.

7. It must be an humble love, a love that would ever serve the brethren, not doe them good only, Gal. 5.13. and that is farther shewed by not respecting persons, but loving all the Saints, even those that are poore, or sick, or in temptations, or fallen by weaknesse, Eph. 1.15. Pro. 19.7. Iames 2. and that is also shewed by carrying our selves with all lowlinesse, and meeknesse of minde, in all long suffering and forbearing one another, Eph. 4.2.

8. It must be a constant love, we must love alwaies, as well as earnestly, Gal. 4.18.

9. It must be a growing love, that will still encrease and abound, Phil. 1.9. 1 Thes. 4.10.

The Use may be divers: for,

Use. 1. First, carnall Christians are by this doctrine sharply to be reproved for their want of love to the brethren, and for all the courses by which they shew their dislike or hatred of godly Christians. This very sin is grievous in the sight of God: for, for this sins sake, when they ha [...]e a godly Christian because his works are better than theirs, God reckons of them but as Cainits, the seed of Cain; yea, as the children of the Divell, 1 Iohn 3.10. yea, God will reckon with them as if they were guilty of murther. To hate a godly man is murther in the sight of God, and deprives a man of eternall life, 1 Iohn 3.14, 15. and proves him that is guilty of it to be a person that abides in death. And it is in vaine to plead that they love God; for if a man say he loveth God, and hateth his brother, he is a lyar; fo [...] he that loveth not his b [...]other whom he hath seene, how can he love God whom he hath not seen? And it is Gods peremptory Commandement, that he that loveth God, love his brother also, 1 Iohn 4.20, 21.

Yea, this Doctrine affordeth matter of reproofe to divers that goe f [...]r true Christians: and so for many fault. As first, it reproveth those that have the faith of Christ in respect of persons, Iames 2.1. [...]. This is a fault in the richer sort, and such as stand upon their wor [...]dly greatnesse: they rest in their shew of respect and love to some Ministers, or to some great persons that answer to their owne ranke, but wholly neglect the acquaintance, and entertain [...] ment, and fellowship of poore Christians; and thereby not onely displease God, but much darken their owne evidence in this signe of the love of the brethren, because they shew not their love to all the Saints as they might and ought. Secondly, it reproveth intemperate Christians, that sin against brotherly love by [...] censuring and condemning of their brethren; especially when they become divulgers of [...], and stand out as [...]c [...]users of [...] brethren. This is a divellish sin; for it is the Divels speciall [...] [Page] [...] [Page] [...] [Page] adversary, and an accuser of the brethren, Rev. 12.10. so that he is a divell incarnate that useth this course, Rom. 14.3, 10, 13. Iam. 4.11, 12. & 5.9. Thirdly, it reprooveth the great worldlinesse that is discerned in divers Christians, that are so hardly drawne to shew compassion and mercy to poore Christians when they are in distresse. They have this worlds goods, and yet shut up the bowels of their compassion from their brethren, though they see they have need, and therefore how dwelleth the love of God in them? 1 Ioh. 3.17. Fourthly, it reprooves the great aptnesse to contention, that appeares in many, that easily fall into discord, and from thence into suites of Law, against their brethren: which is cleerely condemned in these Scriptures, both by example and prohibition, Gen. 13.8. Act. 7.26. 1 Cor. 1.10. & 6.5. Fiftly, it greatly reprooveth such as by their opinions or practise offend and grieve weake Christians, and cause them to stagger, or stumble, or be unsetled in the good way of God; and so endanger not onely their present consolation, but (as much as in them lieth) their salvation also, Mat. 18.6. 1 Cor. 8.11, 12.13. Thus of the use for reproofe.

Use 2. Secondly, this Doctrine may serve for instruction; and so it should prevaile with us, to desire and endeavour to expresse and preserve amongst us brotherly love, that it may be, and continue, and encrease amongst all such as feare God, Heb 13.1. And to this end divers rules are to be observed: for, that brotherly love may continue,

Rules to be observed that brotherly love many continue. Either such things we are to avoid,1. Wee must not fashion our selves according to this world, but avoid all needlesse conversation with wicked men, Rom. 12. [...], 2.

2. Wee must take heed of, and avoide such as sow discord, or cause divisions amongst men: whether they bee such as goe about to seduce men in opinions, Rom. 16.19. Gal. 5.12. 2 Pet. 3.16. or such as make contention in practise. A little leaven of dissenting or discord [...]y leaven the whole lumpe.

3. Wee must take heed that we be not ensnared or entangled with vainglo [...]ious desires after worldly greatnesse, whether in Church or Commonwealth: Therefore Christ chargeth his Disciples not to be called Rabbi, because they and all thegodly were brethren, Mat. 23.8. Gal. 5. ult.

4. If wee would preserve brotherly love, wee must take heed of conceitednesse and wilfulnesse of judgement; we must not be wise in our selves, but rather in lowlinesse of mind, esteeme another mans gifts and judgement better than our owne; and shew it by making our selves equall to them of the lower sort, Phil. 2.3. Rom. 12.10, 16▪ Prov. 12.15.

5. We must take heed of worldlinesse and selfe-love, and the minding of our own things and studying of our ends in conversing, [...] Cor. 13.5, Phil. 2.4.

6. We must take heed of overmuch retirednesse, and neglecting of comfortable fellowship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 1 33.1.

Or such things we are to practise.These are things we must avoid. The [...]e are divers things likewise to bee done, that we may preserve brotherly love: as,

1. Wee must provoke one another to love, by all words and carriages that [...] be without flattery or dissimulation, Heb. 10.24.

2. We should strive, without complement, to shew the sound proofe of [...] love in [...] our action [...] ▪ and by the fruits of it, in all well-doing, strive to [...] to God, and before men in this thing, 2 Cor. 8.2 [...] ▪

3. In all things wee do [...] to, or for the brethren, we should strive to doe [...] respective ma [...]er. Let all your things be done in [...] Apostle, [...].Cor. 16.14.

4. We [...] [...]rive to be [...]ightly ordered towards our brethren, in case of si [...]e [...] God, or trespasse against [...] And that we shall be, i [...] we soundly [...] r [...]les.

[Page]If we know any fault by our brother,How to order our selves towards our brethren, in case of sinne against God, or trespasse against us. and feele that it doth tempt us to alienation, we must then remember the charge given, Levit. 19.17. which is, not to suffer our hearts to hate him, but give a vent unto our hearts by a plaine and discreet reproofe.

2. We should be soundly settled in judgement, that there are infirmities in the best, though we know them not; and so to looke for it, as when they doe breake out, we should shew our selves ready to beare their infirmities, and forbeare them, if they be meere frailties, choosing rather to crosse our selves, than to irritate or provoke them in their weakenesse, Rom. 15.1, 2.

3. If any brother trespasse against us, we should shew our selves easie to be entreated, and willing to practise the rule given by our Saviour, even to forgive him if he offend unto seventy times seven times, when he saith it repenteth him, Mat. 18.21.

4. If we have done any wrong, we should make haste to be reconciled, and seeke it with willing acknowledgement, and readinesse to make satisfaction, Mat. 5.23, 24.

Only we must remember about this doctrine of the love of the brethren, that there are three caveats to be looked to.

1. That we misplace not our affections upon false brethren:Three caveats to be looked unto in our loving of them. for there are false brethren that will creepe in privily many times for corrupt ends, Gal. 2.4. 2 Thes. 3.13.

2. That if any brother be scandalous, or walke inordinately, or will not be subject to the forme of doctrine, and the publike ministerie, then such a one is to be avoided; only he must be admonished as a brother, 2 Thes. 3.6, 15.

3. Servants are charged to looke to it, that they be obedient and subject, notwithstanding this doctrine, that their Masters are brethren, 1 Tim. 6.1.

Pitifull.] The word rendered Pitifull, in the Originall signifies rightly bowelled, or such as have true or right bowels: and so it is to be referred to mercy, and is more than other Scriptures expresse, when they require bowels of mercy: for here it is required that these bowels be right.

In Mat. 25. men are sentenced to condemnation for not shewing mercie. In other Scriptures it is shewed, that though they doe shew mercy, yet if some things be not looked to, it will not be accepted, as Mi [...]h. 6.8. there is required not only mercy, but the love of mercy; and Mat▪ 6. the Pharisees did workes of mercy, and yet our Saviour finds fault with them, because they were done to be seene of men: and in 1 Cor. 13.2. the Apostle saith, If a man give all that he hath to the poore, and want love, it is nothing. So here the Apostle requires not mercy only, but that their bowels be right in mercy: and about this rule therefore two things are to be explicated.

1. What bowels of mercy means.

2. What right bowels imports.

For the first. Bowels of mercy imports,

1. Truth in shewing mercy,What things bowels of compassion or mercy import. that it be not in ceremony, or word only, but in deed: that the heart shew mercy as well as the tongue.

2. Love: that our mercy proceed from hearty and Christian affection to the partie, 1 Cor. 13.2. not of constraint, nor with wicked thoughts, or griefe of heart, Deut. 7.7, 8. to 12.

3. Tendernesse of affection: that we be affected as if our selves were in want, Rom. 12.16.

4. Cheerefulnesse in expressing our mercy to such as are in misery who are sometimes as much refreshed with the respect we shew to their persons, as with the supply we bring to their estates. Men in misery should be comforted as well as relieved.

5. The practice of secret mercy as well as open; even to thinke of them, [Page] and provide for them, and to provoke others to mercy, and to pray for them when they know not of it; even when wee are gone from them, still to shew them mercy.

For the second: our Bowells are right in shewing mercy:

When our bowels of mercy are right.1. If we be prepared unto such good works, and so both our eares should be prepared, that they may be open to the cry of the poore, Prov. 21.13. and the matter of mercy should be made ready. And to this purpose, it were an excellent course if Christians would lay up weekly a part of their gettings, which they would consecrate to God, that it might be ready when there were need, 1 Cor. 16.1, 2. and further, if we be (as God is) mindfull of mercy, and doe exercise it speedily without delay, Prov. 3.27, 28.

2. If we looke not for too much beholdingnesse from them that are relieved. The rich must not rule over the poore, nor the borrower become a servant to the lender, Prov. 22, 7.

3. If we have a good eye, Pro. 22.9. and shew it by dispensing of our mercy to such as have most need, and to such as are best affected in religion, if there be choise.

4. If wee doe workes of mercy, out of goods well gotten: for God hates robbery, though it were for burnt offerings, Esay 61.8.

5. If it bee for right ends, as not for merit, or the praise of men, Mat. 6. 2 Cor. 9.19.

6. If we be full of mercy, rich in mercy, much in mercy, abundant in mercy, not onely to our power, but sometimes and in some cases beyond our power. Wee must open our hands wide, Deut. 15.8.1 Tim. 6.18. 2 Cor. 8.2, 9. good measure, and pressed downe, Luk. 6.8. if we give not sparingly.

7. If we be discreet, so to ease others as we burthen not our selves, 2 Cor. 9.14, 15.

8. If we exercise our selves in every kind of mercy, both spirituall and corporall, in giving, lending, visiting, clothing, feeding, instructing, admonishing, comforting, &c.

9. If we be constant, and not grow wearie of well-doing, Gal. 6.

The use may be, first, for reproofe and confutation of divers sorts of men.

1. Of the Papists, that brag of their good workes in this kind: to whom it may be granted, that they shew workes of mercy; and perhaps have bowels of mercy: but they are not right bowels, both because with the Pharisees, they doe their works to bee seene of men, and with opinion of justification and salvation by the merit of their workes: and besides, though they shew compassion to the bodies of men, yet are they without all true compassion to the soules of men.

2 Of the house keeping of many Protestants, that brag of their great Hospitalitie, and good house keeping, when their entertainment is either spent upon the rich, or else in the profane abuse of the good creatures of God by drunkennesse, or else in the entertainment of disordered and lewd persons.

3. Of the great neglect of mercy in the most men, that either shew not mercy at all, or not bowels of mercy, or not according to the rules given before, especially such as hide themselves from the poore, Esay 58.7. and use shifts and excuses to avoide such supplies as are necessary for the furtherance of the reliefe for the poore in such places as 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 z [...]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 [Page] 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,Motivés to be pitifull. 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,What things are comprehended under courtesie. 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 [Page] 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 for evill. Note there three things: first, that hee gives this as a speciall charge, as a thing most hatefull or ill-beseeming a Christian. Secondly, what he saith, No man must doe it: Great men have no more liberty by private quarrels to revenge their dishonour or hurt, than meane men. Thirdly, that he saith, To no man: wee must not render evill to any man, of any religion, condition, or estate, whatsoever the injurie bee. So Rom▪ 12.17. the like charge is given, and two excellent reasons against private revenge: One, because vengeance belongs to God onely: it is his office. And it is best God should revenge, because he gives recompence to every transgression: and besides, he gives a just recompence, Heb. 2.2. whereas men that will perform their owne revenge, give or seeke many times an unequall revenge; as when our Gallants will have blood for a reproach: this is not equall, that a mans life should be taken for a supposed wrong to their reputation. And further, God hath never failed to execute vengeance, whereas men many times fail, and cannot perform the revenge they seeke; but rather the contrary. Gods [Page] vengeance falls upon them for taking his office out of his hands, as many of those that seeke the bloud of others in revenge lose their owne, Heb. 10.30. Also it is worth the noting, that in that place to the Romans the Apostle adds another reason against private revenge, which greatly crosseth the proud and passionate spirits of our times; and that is couched in these words, Be not overcome of evill, but overcome evill with goodnesse: which words import, That he is over com [...], and hath lost his honour, that will revenge: and contrariwise, he doth overcome that will render good for evill. If this point were seriously considered, it would mightily subdue that unruly pride and passion [...] that discovers it selfe in the most men: and it doth directly prove that Duels or single combats are simply unlawfull and intolerable in any well governed Common-wealth, and should warne all Christians to take heed of allowing themselves in the desires or projects of revenge. Nor is their sin the lesse that seeke revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.

Nor reviling for reviling.] Observe,

1. That people that are ungodly are very prone to reviling. This we may see in the conversation they have among their neighbours: what brawling and scoulding from day to day? and also in the case of religion, how doe they continually reproach and slander the true Christians? so in family affaires, with what disgracefull and hatefull termes are all the businesses (almost) of the household dispatch? But of this I spake before.

2. That reviling and railing is a very hatefull sin. It is here accounted a great suffering to suffer reviling. Our Saviour reckons it murther in his exposition of the sixt Commandement, Mat▪ 5. And if godly men be reviled, it is termed blasphemie in divers places of Scripture in the Originall. It proceeds from vile and base natures, Heb. 12.14, 15. Iames 1.21. & 3.9. Gods spirit is a Spirit of meeknesse, and evill words corrupt good manners, 1 Cor. 15.16.

The Use is therefore for great reproofe and shame to all those that are guilty of this sin, especially such as have their mouthes full of cursing and bitternesse, Rom. 3.14. and such as revile men for this very reason, because they follow goodnesse, calling good evill, Esay 5.20, 21. 1 Pet. 4.5. and such as revile those that are neere unto them in the strong bonds of nature, or covenant; as when wives revile their husbands, or children their parents.

3. That though we be reviled, yet we must not revile againe, because reviling is a sin, and God hath flatly forbidden it in this and other Scriptures: and besides, we have an excellent example of our Saviour himselfe, that suffered all sorts of reproaches, and yet was so far from reviling, that he threatned no [...], 1 Pet. 2. and all sorts of godly men have endured reviling, that were many degrees better than thou. And further, what knowest thou but God may blesse thee for their cursing? as David said. And therefore all that are true Christians should be effectually warned from hence to resol [...]e against bitter words and reviling, though they be never so much provoked.

Thus of the rules the Apostle gives for avoiding of troubles. Now followes the arguments for the confirmation of those rules, especially of the later: and the first is taken from the estate or condition of a Christian, in this verse▪ the second from the Prophet David, ver. 10, 11, 12. and the third from the probable event or effect of such a course ver. 13.

In the rest of this verse he infers from their calling to Gods blessing. That they should be so far from cursing and reviling, that they should use no other language than blessing even to the wicked and their adversaries.

But contrariwise.] This very terme imports, That the life and discourse of a true Christian should be not onely different from the life and language [Page] of wicked men, but in many things contrary. And it must needs be so, because the godly and wicked arise from a contrary fountaine; the one borne after the flesh, the other after the spirit, Gal. [...]4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man [...] and they have from without contrary leaders; the one led by the Divell, Eph. [...]. the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only i [...] the [...] ther for heavenly; the one for things of this world, the other for things of another world; and lastly, they goe contrary waies; the one to hell, the other to heaven, and therefore there can be no agreement betweene them, no more than between ligth and darknesse, Christ and Belial. This point serves for great reproofe of some weake Christians, for comming so neere the waies of carnall men, as they can hardly be distinguished from them that looke so like them. Such were those Corinthians Saint Paul reproves, 1.Cor. 3. 1, 2, 3.

Blesse.] It is required of all true Christians that they should blesse; their conversation should expresse blessing continually. Now for the understanding of this point, wee must know, that man is said in Scripture to blesse [...]ither God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he adds nothing to Gods blessednesse, but onely acknowledgeth Gods blessed nature, and dealing towards man. This exercise of blessing God began betimes in the world, as Gen. 14.20. and was constantly continued in all ages among the godly. But in this place the Apostle meaneth it of blessing man:Divers kinds of blessing. and to blesse man is either a vice or a vertue. There is a vicious blessing of men, which must be separated from the doctrine of this Text. Now it is vicious, first, when a man blesseth himselfe 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.

When we blesse in deed.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 welldoing. 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,

Wherein particularly.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 [Page] 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 discree [...] reproofe of their sin: for as he that slattereth curseth, so [...]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,For what reasons [...] Christian should be much affected with the con [...]ideration of his calling. 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. [...]. 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 [...]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 [Page] 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. [...]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 bles [...]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 say, that is, he may be insallibly assured of it. And this is true in two respects: first, he may know that he is truely called, and converted, and elected of God: secondly, he may know his calling in respect of the warrant of all his particular actions: as here, he may know what is required of him in his carriage towards his enemies.

Now, that every true Christian may be sure of his calling and election, and may know his conversion, is most apparent by these Scriptures, 2 Cor. 13.5.1 Cor. 3.16. 2 Tim. 1.12. Heb. 8.11. 1 Iohn 2.3. & 3.14. & 4.16. & 5.13, 19.

And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons. As first, from Gods Commandement: he requires it of us, that we should with all diligence seeke to make our calling and election sure, 2 Pet. 1.10. Secondly, many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us. Assurance is profitable for many things. In generall, it is our best riches on earth, Col. 2.2. and in particular,

Reasons proving the necessity of knowing our calling and assurance.1. It estates us in all the promises of God: when we know we are truely called, then we know our right to all the promises of Gods Word.

2. It purifieth the heart and life of man, Acts 15.9. for when we know we are the children of God, we are thereby stirred up to the greater care to please God, and walke in his waies.

3. It greatly staies and supports the heart of man: in the evill day, when temptation or afflictions befall us, yet the comfort of our assurance sustaines us, and refresheth us greatly. For helpe in the evill day, the Apostle saith we should above all things put on the shield of faith, which, if it remove not the crosse, yet it qu [...]ncheth the fiery temptations of Sathan, with which we may be assaulted, Eph. 6.16. and it greatly helps us against the feare and terrour of death, Heb. 10.19, 20, 22. In a word, it overcomes the world, 1 Iohn 5.4, 5.

4. The faith of a Christian is all his living: he lives by faith in all the occasions of life; as his faith helps him when all other meanes faile him, and makes all other meanes more successfull when he useth them. The just man lives by faith. The people in captivity, that were Gods children, raised a living for themselves in a strange land by their faith, Hab. 2.5.

5. It puts life into all the duties of religion or righteousnesse: it worketh by love, it [...]ets all our affections on worke towards God, and his people, and creatures, Gal. 5.6.

[Page]6. It opens a spring of grace in the heart of a Christian: every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge, and assurance of faith, Iohn 7.38.

Now if any aske, how a Christian comes to know his calling? I answer,

1. By his sensible feeling of his sins to be a heavie burthen to him,By what means a Christian comes to know his calling. of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever, Mat. 11.29. & 9.13.

2. By his manner of receiving the voice of Christ, and the preaching of the Gospel, not in word, but in power. The voice of Christ hath a marvellous power over him above all things in the world; which appeares by the effects of it: for he seeles, in hearing the word, first, such an estimation of it, as he acknowledgeth nothing like it for power and wisedome, 1 Cor. 1.23, 24▪ Secondly, he finds, at some times especially, such an assurance of the truth of his religion, and the doctrine he heareth, that he is fully established, and freed from his naturall uncertainties about the true religion. Thirdly, the Word worketh in him spirituall senses, and very life from the dead, which he feeles in all parts of his conversation, making conscience of his waies in all things, bewailing his frailties, and striving to be such as God would have him to be. Fourthly, it makes him to separate himselfe from the world, avoiding all needlesse societie with the wicked, and exciting in him constant desires to use the world as if he used it not. Fiftly, much spirituall joy before the Lord, even then when in respect of outward things he is in much affliction. The most of these effects are noted 1 Thes. 1.4, 5.

3. By the image of the vertues of Christ in his heart, by new gifts in some measure: for when God calls a man, he reveales his Son in him▪ Gal. 1.15, 16. There is begotten in him a likenesse of Christ: his very disposition is changed into the similitude of the vertues of Christ: God gives him a new heart, with the image of Christ stamped upon it; and he is like Christ in respect of lowlinesse of minde, and meekenesse, and contempt of the world, and love of God and the godly, mercy, wisedome patience, love of his very enemies, and desire to live without offence, and praying to God as to his Father.

Quest. But if Christians may know their calling, what should be the reason that so many Christians are so unsettled, and are not assured of their calling?

Answ. Distinguish of Christians:Divers sorts of Christians. some are Christians in name and outward profession, but not in deed, being not at all converted, though they have the meanes of conversion: and this is the estate of the most men and women in all places. Now some are indeed converted, but are weake Christians, as it were infants that lie but in the cradle of religion.

Now for the first sort the answer is easie. They know not their calling, because they are not called▪ yea they are so far from knowing it, that they generally are offended at it, that we should teach that any body can know his owne calling certainely. Carnall Christians then know it not, because they have it not: and in particular, the causes why these Christians attaine not assurance is, because they rest upon common hope of mercy in God: which house is but like the house of a Spider, and will give up the ghost when the evill day commeth upon them. And besides, they live in knowne sins, which they love and preferre before all things can be offered to them by the Gospel. Now it is impossible to have true assurance, and to lie at the same time in knowne grosse sins without repentance. And further many Christians by their wilfull unteachablenesse, and incurablenesse in sinning, doe so provoke God, that all meanes notwithstanding, yet those things that concerne their peace are hidden from their eyes, Luke 19.42.

[Page] Causes why many weake Christians know not their calling.Now for the weake Christian, the causes of his want of assurance are such as these: sometimes ill opinions about assurance, either that it may not be had, contrary to the charge given, 2 Pet. 1.10. or if it be had, it will not be profitable, contrary to the reasons given before.

Sometimes it is their ignorance; they are so unexpert in the Scriptures, that, not discerning the frame of godlinesse in generall, they can never tell when they fully know this or any other doctrine in particular. And this let is the stronger, when they smother their doubts, and will not aske the way, or seeke resolution in things they understand not, especially in cases of their, owne consciences.

In some Christians this want of assurance ariseth from meere slothfulnesse: though they be often called upon, and convinced, yet they returne to their former carelesnesse, and will not be at the paines to use the directions given them for the settling of their hearts.

In some Christians it is a violent pronenesse in their natures, to take offence at such infirmities, or mistakings, as they observe in such as have professed religion b [...]ore them: yea, sometimes they take offence at the libe [...]ty of those that are truely godly, though they abuse not their liberty. And this offence is sometimes so deadly, that they give way to the projects of renouncing of all religion, because they have observed such things in those that professe religion. As in the Primitive Church, many Christians tooke grievous offence at other Christians, for the use of their liberty in things indifferent, so as the Apostle was affraid they would fall away and perish in their scandalls.

Lastly, some Christians are not settled, because when the evill day comes upon them they cast away their confidence, and strive to thinke that because God afflicteth them, therefore they are not his; being, for the present, uncapable of all those promises of Scripture, that make it cleere, that God may afflict them, and not be displeased with them, and they may be his deare servants and children. They will not know that whom God loves he chastens, and that he is used to trie his gold in the fire, and that whom God gives the greatest comforts, he usually sends great trialls immediately after; as when Christ was honoured with a voice from heaven at his baptisme, and a visible descending of the holy Ghost upon him, he was by and by led into the wildernesse to be tempted of the Divell. And Paul, after his revelation, was cast downe almost into hell with temptations.

Thus of the knowledge of conversion and calling in generall. Now in this Text is further imported, That a Christian may know the warrant of all his particular actions: for the true Christian goeth to the light, that it may be manifest that his workes are wrought in God, Iohn 3.22. and he walketh by rule, Gal. 6. and he makes the Word a light to his feet, and a lanthorne to his pathes, Psal. 119. And this point greatly reproveth the carelesnesse of the most Christians, that are unresolved in the most actions of their lives, and live by false rules; as the example of others, or the conceits of their owne heads, or their profit, or the like: They doe not know their calling in seeing the warrant of all their courses; and therefore it is, that they live in strange offences, and see not the danger. These walke in darknesse, and know not whither they goe. Now if any aske how they may attaine to the knowledge of the rules for all their actions? I answer shortly, they must redeeme the time, and studie the Scriptures: for there only shall they find the right rules of all good conversation, Iohn 5.39. 2 Tim. 3.15. Eph. 5.15. and withall, men must aske the way to Sion, Ier. 50.4, 5. They must make conscience to seeke resolution and counsell of their Teachers especially: and in all this be sure they bring an humble heart, and a lowly minde; for God [Page] hath promised to teach the meeke and the humble his wayes.

To inherit blessing.] The end of their calling is to inherit blessing. What things are contained in these words will appeare by certaine generall observations, and by the particular unfolding of them.

In generall, we may hence gather,

1 That Gods people, or true Christians, are a blessed people, such as have a marvellous excellent estate above all men; none like them, Deut. 23.29. Let the righteous man dwell where he will, he is better than his neighbour: they are the onely noble and excellent ones, Psal. 16.3. As God said of Iob, so is it true of all them, none are as they, Iob 2. They doe not inherit that which is blessed onely, but they inherit blessing. Every leafe of the Bible saith they are blessed; and the word in the Old Testament so translated signifies blessednesse: all blessings are theirs. This would be a great comfort to true Christians that know their calling: nothing should dismay them: they should chide their soules if they be discouraged, as David did, Psal. 42. And the wicked men of this world should be asha [...]ed of their sottish blindnesse, that account godly men in a miserable case, or doe any way vilifie them. And weake Christians should pray earnestly to God, to shew them the hope of their calling, Eph. 1.9. that they may be from their hearts perswaded of their happinesse.

2. That Gods Elect by nature are not in a blessed estate. They are called to it, not borne to it. It is a preferment they are advanced to by meanes of their receiving of the Gospel, and the sinceritie of true religion. Their religion, not their parents or their owne endeavours, helps them to it: by nature they are in a miserable case, both in respect of unholinesse and unhappinesse, Eph. 2.1, 2, 3, 12. Tit. 3.3. And this is fit for them to know, that they may be the more stirred up to magnifie the free grace of God, and to love the Gospel, and that they may be the more humble in themselves, and strive to walke worthy of so excellent a calling, and use all meanes that God hath appointed, to encrease more and more in blessing. And unregenerate men must likewise hence take notice, that they can never inherit blessing, unlesle they repent, for calling is the doore of blessing.

3. That true Christians inherit nothing but blessing: there is no curse mingled withall. It will presently rise in mens minds, that many afflictions of all sorts befall them as well as others. But I answer, first, that all the malediction deserved by their sins was charged upon Christ, and he hath borne all the curse for them, Gal. 3. Esay 53. and so Gods justice is satisfied, and their debt paid. Secondly, I may take advantage of the word Inherit, and that two wayes: first, that though afflictions (which are properly rods for the wicked) may breake in upon the lot of the righteous, yet they shall not rest there, Ps [...]. 125.3. It is but for a little while that God can be angry with them, but he loves them with an everlasting love, Esay 54.Note. They inherit not afflictions, though they have afflictions. Secondly they are called to inherit blessing: which imports further, That though during their minoritie in this world they may indure some hardship, yet when these heires come to perfect age in heaven, then all affliction shall be cast into the Sea, and there shall be no curse, Rev. 22. Thirdly, I answer, that even their crosses are blessings: for as God can curse the very blessings of the wicked, so can he and doth blesse the seeming curses of the godly. All shall worke together for the best to them that love God, Rom. 2.28. All things are to bee measured for good or ill, according to the use of them to us. That which doth us hurt cannot be a blessing, and that which doth us good cannot be a curse.

Now for the particular unfolding of this blessing they inherit, we must [Page] know, that godly Christians inherit blessing divers wayes:

Godly men doe inherit blessing many wayes:1. From other men; and so the poore blesse them for their charity. The blessing of him that is ready to perish many times comes upon them, Iob 29.13. Their very loynes blesse them, Iob 31.20. and their neighbours blesse them for peace making,1. From men, Mat. 5.8. and the godly blesse them for their gifts of grace, and pray for Gods blessings upon them, Psal. 134.3. and if they have any publike employments for God in Church or Common-wealth, the eare that heareth them blesseth them, Iob 29.11. And at some times God doth so guide and prosper the wayes of his servants, that all sorts of men doe acknowledge them for the seed which the Lord hath blessed, Esay 61.8.

2. From their own consciences.2. From their owne consciences: if the world at any time testifie against him, or revile him; yea, if Divells and men set against him, yet he inherits this blessing, that his owne conscience will witnesse for him to his singular joy, 2 Cor. 1.12. The daily encouragements of a good conscience are like a continuall fea [...] within.

3. From God, and that divers wayes3. From God; and so they have Gods blessing certaine: and this is a great inheritance, and hath so much happinesse in it, as it should swallow up all the grievance of afflictions, and the contempts and scornes of the world. It is enough if we have Gods blessing. Now that this point may be distinctly beaten out, we must understand, that true Christians may be said to inherit Gods blessing, first, in a more restrained sense, and then in a more large sense. In a restrained sense blessing may here be taken for Gods comfortable speaking: for [...] properly signifies blessing by words, and so it answers to the coherence. If they will use good words to men, God will speake good words to them. And in this sense we may hence gather, That Gods naturall language to the called of Jesus Christ is blessing, or comfortable words. God will speake to his people peace, Psal. 84.5. and therefore he gives a charge to his Ministers to speake comfortably to Jerusalem, Esay 40.1, 2. Secondly, that Gods Elect never find this till they have their calling. Thirdly, that it is a great inheritance in this life to have God to speake well to us. Fourthly, that if the fault be not in us, we shall never have God speake otherwise. It is our inheritance, to comfort us against all the miseries of life. And therefore Ministers that are the mouth of God should studie comfort much: and those Christians that desire to have the fruit of their inheritance in this thing, should provide to live in such places where God speakes to men. And those Ministers have a great account to make, that set themselves to speake disgracefully and terribly to such as feare God, striving to discourage their hearts, and to strengthen the hands of the wicked. Thus of the restrained sense: onely note by the way, That God speaks good words both for his people behind their backs, and to his people before their faces: They inherit Gods good word for them in their absence. Thus God speakes excellently in the praise of Iob to the Divell, before the Angels, Iob 1. & 2. and thus he can speake in the consciences of the greatest on earth in praise of his people, as Esay 41.9.

In this life godly men have Gods blessing three wayes.Now in the generall sense, Gods people enjoy this blessing many waies; and that both in this life, and in the life to come. In this life they have his blessing,

1. In temporall things of all sorts: he makes the earth blesse them, and the heavens, and the waters, Gen. 49.25. he blesseth them in the Citie, and in the field, in the fruit of their bodies, and of the ground, and of their cattell, in their basket, and in their store, when they come in, and when they goe out: yea. God will command the blessing upon them in their store-houses, and upon all they set their hands to, and he will open his good treasures [Page] unto them, and blesse all the worke of their hands, Deut. 28.2, 3, 4, 5, 6, 8, 12. And if they enjoy not so much in quality of these things as some wicked men, yet they have a faire portion, and a good blessing, because that they have is blessed, both in the originall of it, and in the nature of it, and in the use of it, and in their right to it.

2. In the meanes of grace and salvation: and so they enjoy the blessing of God in his house-keeping; and great is that blessing, wherewith God blesseth his people in his house, on his holy hill, and round about. The Lord hath long since promised to make all the places about his holy hill blessings. Yea, there Gods people doe receive showers of blessing: every powerfull Sermon is a shower of blessing, every doctrine being as a blessed drop of instruction or comfort, Ezek. 34.26. Exod. 20.24. Psal. 132.15.

3. In the gifts of grace: and so he hath blessed us with all spirituall blessings in heavenly things. A poore Christian carrieth about with him in his heart more treasure than all the Monarchs of the world (being not true Christians) can any way possesse or command, Eph. 1.3.

Thus of Gods blessing in this life. After this life who can recount the glory of their inheritance in the blessing they shall have then from God? Oh that our hearts could be enlarged to thinke of the power of these words of Christ at the last day, Come ye blessed of my Father, inherit the kingdome prepared for you before the foundation of the world.

The Use should be for great comfort to all true Christians. They have great cause to rejoyce in their fathers blessing all their dayes: and the rather, if they consider that Gods blessing, as a Father, is better than the blessing of any earthly father; for an earthly fathers blessingis most an end but verball, in words; Gods blessing is reall, indeeds. A father on earth cannot derive blessing to his child from himselfe, but from God; whereas Gods blessing is from himselfe. Besides, if an earthly father would blesse his childe, yet he wants power to give him what he desires; but God our Father is Almighty, able to give as much as he wisheth, Gen. 28.3. Finally, an earthly fathers blessing may be lost, as Chams was; but Gods blessing cannot be lost, he will blesse with everlasting mercy.

Secondly, such as yet enjoy not the priviledge of Gods called ones, should be greatly stirred up with desire to get this blessing, even to have Gods blessing. Let no man be 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:What we must doe to get Gods blessing. 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 transgres [...]ie [...] 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 [...]h [...] 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 comm [...] deth us, Deut. 15.4, 5, 6.

Lastly, Gods owne children, that have felt the comfort of Gods blessing, [Page] must be admonished to carry themselves so, as they may grow in the comforts of it more and more. And to this end,

How godly men may grow in the comforts of Gods blessing.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.

Note.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 [Page] 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?Note. 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 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 A [...]im [...] 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 [Page] 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 abhorr [...]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 in [...]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.

For what reasons men ought to take off their affections from the love of this life.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, Iob [...]. 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 cal [...] to it. Act. 20.24. Phil. 2.20. Heb. 11.35, 37.

[Page]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 [Page] 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,

In what respects the vanity of earthly things appeare.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 m [...]n have no cause to be so in love with these,Men have no reason to be in love withearthly commodities, and that for divers causes. 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 [Page] make a man truely happy; and therefore much lesse these silly parcells of the world we can attaine to, Eccles. 1.3.

2. These are all common things, and that in two respects: first, there is nothing now new to be had, which hath not beene had heretofore ordinarily. What is now, hath beene before, and will be afterwards. Thou canst enjoy no felicity of life that can be proper to thy selfe, Eccles. 1.9, 10. & 3.15. And then further, all these things a foole may enjoy as well as a wise man, and a wicked man as well as a godly man. A man shall never know love or hatred by these things, for they fall alike to all sorts of men, Eccles. 2.14.

3. All things are full of labour, who can utter it? If men doe reckon the paines, and care, and unquietnesse, and wearinesse they are put to about the getting, or keeping, or using of these things, they would find little cause to love them; especially, considering that unto the use of the most of these is required a daily labour with toile, that men that possesse these things cannot possesse themselves, they are so overburthened with the cares and labours of life, Eccles. 1.8.

4. If a man had never so much of these things, yet they cannot satisfie him; his soule will not be filled with good. The eye is not satisfied with seeing, nor the eare with hearing. He that loveth silver shall not be satisfied with silver. Man walketh in a vaine shadow, and disquieteth himselfe in vaine, Eccles. 1.9. & 5.10. Psal. 39. A shadow is something in appearance, but nothing in substance, if a man would seeke to claspe it, or receive it to himselfe.

5. All these things are transitory, and uncertaine, and mutable: which may be considered of three wayes: First, if thou love these things, thou art not sure thou canst keepe them, they may be lost suddenly and fearefully: for either they may weare out of themselves, or they may be taken from thee; they are liable to vanitie in themselves, or to violence from others, Mat. 6.19, 20. 1 Pet. 1.24. Secondly, if thou be sure to enjoy them, yet they will be suddenly lost to thee, because thou canst not make thy heart to take delight in the same things still; for not onely the world passeth away, but the lusts thereof also, 1 Iohn 2.15. Eccles. 6.1, 7. & 9.3. Thirdly, if neither of these befall thee, yet thou art mortall, thou must be taken from them, and thy life is short like a dreame, and passeth away like the winde; and thou art but a stranger and pilgrime here, and thou must carry nothing out of the world, but in all points, as thou earnest in to the world, so must thou goe hence, Psal. 90. Iob 7.7. Eccles. 5.13, 14, 15. All flesh is grasse, Esay 40.6.

6. That a man may receive much hurt from them: they may steale away our hearts from God. The amitie of the world is the enmity with God, Iames 4. They are like pitch to de [...]le: there is a snare and temptation in all of them; they fill mens hearts with foolish and noisome lusts, and a man may damne his soule for too much loving of them, 1 Tim. 6.9. Phil. 3.18. and they may serve to witnesse against a man at the day of judgement, Iames 5.1.

Lastly, consider that there is no comparison betweene the commodities of this life, and the commodities of the life to come. There are rivers of pleasures for evermore, Psal. 16. ult. There are Crownes of honour and glorie, such as will neither be held with envie, nor lost with infamie; there shall men possesse enduring substance, Heb. 11. treasures not liable either to vanity or violence, Mat. 6.20. an inhe [...]it [...]e immortall and und [...] led, and that withereth not, and lieth in heaven, 1 Pet. 1.3, 4. Thus of [...] second doctrine.

[Page] In what cases it may be lawfull for some persons to be in love with this lifeA third Doctrine may be gathered out of these words, and that is, That in some cases there is a permission of the love of life. In that he gives rules to such as will love life, it imports, That God is contented to suffer or tolerate that humour in men. Now this toleration may be considered of as it is granted to some men, or as it extends in some sort to all sorts of men. Some men that are high in place, and have publike emploiments, and are about some speciall service for the glory of God, and good of the Church or Commonwealth; in these men the desire to live longer, in it selfe is not sinfull: this was the case of David and Hezekiah. Now further, unto all sorts of men the Lord doth allow a certaine kind of liking of life, so as they observe such cautions and rules as he appoints; as namely, that the cares of this life hinder not the preparation for death, or the provision for a better life; and withall, that they limit not God for the time of life, but be willing to die when God calls for their lives.

What such must doe to prolong their life.Now for a conclusion to this point. I would advise those that have such a minde to live here, to looke to certaine rules which will prevaile with God to grant them long life, if any thing will prevaile: as first, they must be exhorted to take heed of overmuch desire of life, they must moderate their desires after life. If they could once attaine to it, to be content to die when God will, it may be they should find life prolonged, according to that of our Saviour, He that will lose his life shall finde it. Secondly, such as have Parents in nature or religion must be very carefull to give them due honour, for to such God hath promised long life in the fift Commandement. Thirdly, godlinesse hath the promises of this present life, as well as of the life to come; and therefore ever the more godly we are in all manner of conversation, the longer we may be likely to live: and contrariwise, a profane man hath no assurance to live out halfe his daies. Thus of the first forme of speech.

The second forme of speech, by which the persons he adviseth are described, are, such as will see good dayes.

And see good dayes.] Before I come to the observations, here is worke of large enquirie and consideration about the sense: for these words import, That in the life of man there be some good daies, and some evill daies. Physicians tell us in their profession of some daies in the yeare that be good daies, and some that be evill daies for their directions: and superstitious and idle people in the world tell us that there are some good daies to begin businesses in, and some evill. It seemes here the Prophet David, in Theologicall contemplation, findes that in the life of man some daies be good, and some be evill. This would be enquired into. And that we may finde out which be good daies, we must first enquire which be evill daies, and that by Scripture account. And that we may distinctly understand this, we must enquire which be evill daies,

1. For wicked men.

2. For godly men.

The daies of wicked men must be considered more generally, or more specially: generally, all the daies of the wicked are evill, both because he is a transgressour every day, and because the curse of God is upon him all his daies, even then when he lives longest, and enjoyes most prosperous times, Esay 65.20. Every day the wrath of God hangeth over his head, and every day God judgeth him, Psal. 7. either in soule, or body, or name, or estate; either by with-holding his blessings, or by mingling the curse with the good things he enjoyeth, Psal. 7 [...].33. as the Israelites under censure of death from God.

More specially, the daies of the wicked man are evill, either in this life, or [Page] after this life. In this life his daies are evill in two speciall senses; either in respect of the shortning of them, or in respect of the afflicting of them.What daies are evill in respect of wicked men. It is a speciall evill to some wicked men, that their daies on earth are shortned. Some men live not out halfe their daies, and die in the middest of their daies, Psal. 55.24. Ier. 17.11. and so it is a curse that his daies are few, Psal. 109.8. Eccles. 8.13. Againe, the daies of wicked men are said to be evill, in respect of some speciall judgements of God to be poured out upon them for their sins. These daies are called the daies of Gods wrath and anger, and daies of Gods visitation, Esay 10.3. the day of vengeance, Esay 61.2. which God proclaims against all wicked men; and by an excellency, The evill day, Amos 6.3. And these daies are in speciall called the dayes of wicked men: and they are theirs, because properly no day is theirs till it be evill, Ier. 50.31. After this life comes that most speciall evill day, even that day of eternall misery in hell; of which Solomon said, God made the wicked for the day of evill, Pro. 16.4.

This doctrine of their evill dayes should much astright wicked men, not only with the consideration of what they suffer now, but of what they are liable to in the daies to come. Little doe they dreame of the misery may befall them such daies may come as will burst their hearts with exquisite griefe, their hearts shall not be able to endure, Ezek. 22.14. & therefore they should take heed of putting far from them the evill day, Amos 6.3. and in time repent, and reconcile themselves to God in Jesus Christ, that they may prevent the evill dayes may yet fall upon them, and know that their uncircumcised heart is the cause of all the evill brought, or to be brought upon them, Ier. 9. ult. Thus of evill daies in the life of the wicked.

The godly mans daies are evill divers waies:

1. The daies of spirituall famine are evill daies:Wherein godly mens daies are evill. when a man cannot enjoy the meanes of salvation in the life and power of them. In this case David said, his teares were his meat day and night, Psal. 42.2.

2. The daies in which God is displeased with them, or hideth himselfe, so as he will not heare their prayers, or not let them discerne it. These are bitter dayes to the godly, Psal. 102.2, 3. & 90.9.

3. Daies of temptation, in which they are to wrestle with principalities and powers, are evill daies, Eph 6.

4. All daies of trouble are in some respect evill daies, Psal. 49.5. & 50.14. & 41.1, 2. especially those daies are evill, when the Lord turnes wicked men loose upon the godly, and leaves them as it were in their hands, to be reproached and oppressed all the day, especially when himselfe will not appeare to help them, Psal. 102.8, 10, 11. Esay 37.3. and most of all, when the just man seemeth to perish in his righteousnesse, Eccles. 7.15.

But yet here is a great deale of difference between the evill daies of godly men, and the evill dayes of wicked men;Great difference between [...] the evill daies of wicked and godly men. because God sanctifies the evill of his daies to the godly man, so as he is blessed when God chasteneth him, for he thereby teacheth him his law, Psal. 94.12. Heb. 12. Secondly, God will deliver him out of evill, if he call upon him, Psal. 50.15. yea, though his troubles seeme desperate, Ier. 30.7. Thirdly, though God may seeme to delay for a time, yet he will make haste to performe his deliverance: After two daies he will returne, and the third day he will revive them, Hos. 6.3. Fourthly, God will make them glad, according to the daies he hath afflicted them; he will make them amends for all their evill daies, Psal. 90.15.

To conclude this point. There be daies that are called evill,Evill daies common to wicked and godly men. which are common both to good and bad▪ and such are the daies of old age, Eccles. 12.1. when the Sun, Moone, and Starres are darkned, that is, all sense of prosperity is removed, and the infirmities of old age come thicke one upon another, [Page] like clouds after raine, ver. 2. when the armes, which are the keepers of the house, shake; and the thighes and legs, which were like strong men, now bow and bend under them; and their teeth, which were the grinders or chewers of their meat, now cease working, because they are few; and the eies, which are the windowes of the body, grow darke, ver. 3. when the doores shall be shut in the streets, that is, when upon the losse of his appetite he shall have no delight in any thing at home, nor minde to goe abroad, but his owne house shall be his prison; and when he shall be so unable to rest in his bed, that he shall rise with the first voice of the bird, and be waked with the least noise that is, and that he hath no delight in musicke of any kind, as Barzillai said:2 Sam. 19.36. When they shall be affraid of every straw in their way, they shall goe so weakly, and their Almond tree shall flourish, that is, their heads shall be white as the blossomes of the Almond; and they shall be so sore, that a very Grashopper shall be a burthen to them; to touch them shalbe grievous, and all the things they were wont to love they cannot now find any comfort in: and thus they are passing to their long-home, which is the grave; and they are so neare, as if their very mourners were ready in the streets to carry them to their graves: yea, they will not continue long, but the silver cord will bee loosened, that is, the marrow of their backes be consumed; and their golden Ewer, which is the braine-pan, be broke; and so will the Pitcher at the Well, that is, the veines at the liver; and so will the Wheele at the Cisterne be broken, that is, the head which drawes the powers of life from the heart: and the dust returns unto the earth as it was, and the spirit to God that gave it.

Thus of the daies that be evill daies. Now it remaines that we enquire which be good daies; and so we shall finde that there be daies that be good, in the judgement of the inward man, and sometimes daies that be good, in the judgement of the outward man. Only thus much we must know, that, in the first sense, none enjoy good daies but good men. Now good daies in the sense of the Scripture must be considered, either in generall, or in particular.

What are good daies in generall.In generall: and so, first, all the daies of Christ, after he is revealed in a Christian, are good daies: and so all the daies of a true Christian, from his conversion to his death, are good daies. Which appeares thus: Saint Paul saith, that Christ is our Passeover, and the Passeover is a feast which we must keep, 1 Cor. 5.8. and such high festivall daies are good daies; especially the first and last daies of the Passeover were good daies, in a speciall solemnity, that is, the day of thy conversion to spirituall life, and the day of thy death, which is the beginning of the day of eternall life. Secondly, all the daies in which Christians enjoy the preaching of the Gospel in the power of it, and other ordinances of Christ in their glory, all these daies be good daies, for they are daies in which God makes rich feasts unto all Nations, as is effectually described in the Allegory, Esay 25.8. Thus David saith, One day in Gods courts is better than a thousand any were else, Ps. 84.10. The righteous flourish when Christ comes down upon their souls, as rain upon the mowne grasse, Ps 72.6, 7. Thirdly, those be good daies in which we see the Church of God in generall to prosper; when God keeps his Church as his vineyard, & waters it every moment, and watcheth it night & day, and destroieth every thing that might annoy it.

In particular, there are divers sorts of good daies to the godly.In particular, a Christian finds divers sorts of good daies: as first, the Sabbath daies well sanctified, are good daies, above all other daies of the weeke, when his body enjoyes rest, and his soule is blessed, according to Gods promise, with spirituall rest and grace in Jesus Christ. Secondly, the daies in which the soule of a Christian after sin, and the judgement of God for it, is humbled soundly, and anew admitted into Gods presence, and reconciled to God: those daies, when God entertaines the repenting sinner that prayes unto him, especially at the first reconciliation, are wonderfull good [Page] daies, Iob 33.25, 26. with the coherence, & 36.11. Psal. 90.14. Luke 4.21. with Esay 61.1, 2, 10.

Thirdly, all the daies in which a Christian thrives and prospers in the knowledge of Gods Word, and growes in the spirituall understanding in the mysteries of Gods kingdome, are all good daies; for this knowledge is that wisedome Solomon speakes of, which makes a man so happy, Pro. 3.18. & 2, 16.

Thus of the good daies that are so in the judgement of the inward man. God is pleased also to grant such good daies, as are, or ought to be so accounted in the judgement of the outward man: and so,

First, the daies of youth, in which a man hath strength of body, and vigour of mind, to fit him not onely for the comforts of life, but for the service of his Creator, are good daies, Eccles. 12.1. it being a blessed thing to beare Gods yoake in a mans youth.

Secondly, the daies of speciall prosperity in the world, which sometime God grants unto his people, are also good daies: when God gives his people aboundance of blessings in their families and estates, and withall, publike honour and respect with all sorts, even the great ones of the world; as was in the case of Iob, which he describes in the whole 29th. Chapter of his booke: but then it must have this indeed, that in this prosperity the godly man be imployed in all well-doing, and get himselfe honour by the flourishing of his gifts and good workes, as is shewed in that Chapter by Iob.

Thirdly, such daies in which a man enjoyes a quiet estare, free from all trouble, or vexation, or contumely, at home or abroad, being free from Gods afflicting hand, or mans injurious dealing, are good daies; and such as perhaps are specially meant in this place.

Thus of the sense of the words. Divers Doctrines may be observed from hence.

1. That the daies of men usually are evill; which is true, not onely of the wicked, but of the godly also. This Iacob said long agoe, his daies were few and evill, Gen. 47.9. but of this point before. Only this may serve for great reproofe of those that so little minde a better life, and so willingly love this life, that though they live in much misery, are loath to thinke of dying, and make no conscience to provide for a better life.

2. It is evident from hence, that the life of man is but short;Mans life is short. whether he live happily or miserably, yet his life is reckoned by daies, not by longer measures, of purpose to signifie the shortnesse of our lives. This is expressely affirmed in other Scriptures, Iob 10.20. Iob saith, his daies were few; and of all men that are borne of women, that they have but a short time to live, Iob 7.1. And this is resembled by divers similitudes: so our life is compared to a Weavers shuttle, Iob 7.6. to a Post for swift running out, Iob. 9.25. to the grasse of the field, Iob 7.12. Esay 40.6. to an hand breadth, so as he saith his age is as nothing, Psal. 39.5. to a watch in the night, Psal. 90.4. to a sleep, ver. 5. to a tale that is told. ver. 9.

Thus the life of man is said to be short, either as he is in Gods sight,In what respect it is short. with whom a thousand yeares are but as yesterday, when it is past, Psal. 90.4. or in his owne account, if he measure time to come, as he measures time past: and in plaine reckoning, let the life of man be improved according to mans utmost strength, ordinarily a mans yeares are threescore and ten, and if he live to fourescore, it is but labour and sorrow to him, Psal. 90.

Quest. But what should be the cause that mens lives are so short?

Answ. If there were no other cause but the will of him that hath the disposing of the times and seasons in his owne power, yet that might satisfie us;Causes why most mens lives are so short. but we may ghesse at other causes, as both the mercy and justice of God. This world is so bad to the godly, that it is Gods mercie to take them quickly out [Page] of it: and contrariwise, it is so good to the wicked (considering their desects) that it is justice in God to take them hence, and send them to their owne place, which is hell. Besides, many men bring speedy death upon themselves by their owne ill courses, or by sinning against their owne bodies by lewd courses, and by eating up their owne hearts with worldly cares and sorrowes, or by living in any grosse sin▪ to provoke God to cut them off, or by falling into such disorder, as the Magistrate cuts them off, or by laying of violent hands upon themselves, or by getting their goods unlawfully, to bring upon themselves that curse, Ier. 17 11. Finally, in this last age of the world there may be this reason assigned, that the Lord makes haste to have the number of his Elect fulfilled, and therefore he dispatcheth away the generations one after another, and so shortneth the daies of man, for his Elect sake.

Now for the Uses. Are our lives so short? then it should teach us divers lessons:Uses.

1. To pray God to make us able to thinke so, and so to number our daies, that we may not make any reckoning of any long continuance here, Psal. 39. 3. & 90.12.

2. To make haste and dispatch our repentance, and all the businesses that concerne our sound reconciliation, and so to walke while we have the light, and to use all good meanes while we enjoy them.

3. To redeeme the time, and save as much of it as we can, for the uses of a better life, Eph. 5. and to worke the harder, to fulfill thy measure, and dispatch that taske God hath set thee to doe.

4. To lay fast hold upon eternall life, 1 Tim. 6. and to make that sure.

5. Every day to provide for our departure; even all the dayes of our appointed time to wait when our changing shall come, Iob 14.14.

FINIS.

AN ALPHABETICALL TABLE OF THE MOST Principall things handled throughout the whole Booke.

[Page]

ACtion. What things marre a good Action,

630

How we are said to doe well,

ibid.

Adoption. Wherein the greatnesse and glory of our Adoption appeares,

645

their priviledges in this life,

646

What kind of persons we must be to attain this Adoption, with the markes of it,

647

How they must carry themselves,

648

Affection. We must care that our Affection grow not either cold or corrupt,

163

Foure things which abate Affection in the godly,

ibid.

Afflictions. The godlies Afflictions are but for a season,

56, 57

God tries man in Afflictions seven waies, 62, 63. comforts therein,

63

Afflictions better than gold, in divers respects,

67

Angels. Of their names and natures,

96

The singular account that God makes of them,

97

Their affection to man,

ibid. & 98

Of the Cherubims looking upon the Ark, Exod. 268.

98

Of their knowledge affirmatively and negatively,

99, 100

Antiquitie. In what things Antiquitie is ill pleaded,

621

What respect is to be had to old time,

622

Apostacie twofold: 1. inward, 2. outward,

237

Apparell. Rules for it, 105. Vide Attire,

603, 604, 605

Application. Rules of application of the word aright,

288

Assurance. Such as have the perswasion of the Assurance of salvation should looke to foure things,

77

Astray What is meant by going astray,

555

Their miserie that so doe,

ibid.

An aggravation of their miserie,

556

Causes of mens going Astray,

ibid.

Signes of a lost sheepe,

557

Attire. Eleven reasons against vain Attire in women,

603, 604

Foureteene wayes by which Attiring of our selves becomes vicious,

605

B

BAbes. Why most are Babes in religion,

228

Speciall duties of new borne Babes,

229

What Babes by nature should teach men in grace,

ibid.

Backe-biters. Vide Evill-speakers, or Whisperers,

215, 216

Behold. The diverse acceptation of the word,

274

Beleeve,

Vide Faith.

Beleevers. They onely have benefit by Christ,

154

We may be said to beleeve five waies,

156

What it is to be a true beleever,

290

In how many things it is seen,

ibid. &c.

Its excellencie,

625

[Page]Helpes to it,

ibid.

Rules for a right trusting in God,

626

It is by Christ that wee beleeve in God, and that for divers reasons,

157

Birth, Borne. The necessitie and ho [...]ur of our new Birth,

32

Why repentance is called a new birth,

184

We had need often to be put in mind of our new Birth,

185

Lets of it, with excellent uses thereof,

ib.

Bishop. The word expounded,

566

Christ excels all other Bishops in ten respects,

561

All are happy that live under the charge of such a Bishop,

567

The duties of such as be under his charge,

568

Blesse, Blessing. How man blesseth God, how God man, how man blesseth man,

29, 30

Divers kinds of Blessings,

688

When we blesse indeed, and wherein it stands,

688, 689

Godly men inherit the Blessing many wayes,

694

In this life three wayes,

ibid. &c.

What we must do to get Gods blessing,

695

How godly men may grow in the comfort of Gods Blessing,

696

Bloud. The benefits flowing from Christs Bloud,

21

This his Bloud diversly taken,

145

Why shed,

ibid.

Why this is most urged,

ibid. &c.

The uses of it,

146

The preciousnesse of it,

ibid.

What makes it so precious,

ibid.

Bowels. What Bowels of mercy doth import.

183

When they are right,

684

Motives to affect the having such Bowels,

685

Brother, Brotherhood. How we should expresse our love to the Brotherhood,

477

In what respects godly men are Brothers,

178, 478, 680

Reasons perswading to love as Brethren,

680

With what kind of love we are to love the Brethren,

681

Rules for Brotherly love,

682

Build, Builders. Meanes to build up a Christian,

260

Causes why men are so little edified,

261

How farre wicked men may be said to be Builders,

295, 296

The causes why many great and learned are oft times Destroyers rather than Builders,

296

How Builders, that is, Churchmen, refuse Christ, 298. and how Christ refuseth them.

299

C

Calling. It is a matter of great weight to shew a good warrant for our Calling,

2, 3

Seven sorts of men transgresse about their Calling,

3

Those sorts of lusts which must be hatefull to us after our Calling,

114

Eight reasons why we should avoid lusts after our Calling,

ibid.

How many waies God calleth us,

119, 120

What our effectuall Calling is,

120

Why our conversion is termed our Calling,

ibid.

How a true Calling may be discerned,

ib.

Seven things which we are called to,

121

Three sorts of Calling; 1 personall: 2 naturall: 3 supernaturall,

334, 335

Distinction of Callings,

335

Foure things in the order of working in our Callings,

ibid.

Eight signes of effectuall Calling,

336

Five rules to shew us how to walk worthy of our Calling,

ibid.

The danger of such as refuse their Calling, in eight things,

337

Of the C. of the Gentiles in generall,

345

Why Christians should be affected with the consideration of their Calling,

689

The Calling of a Christian is a hard Calling,

690

The necessity of knowing our Calling,

ib.

By what meanes,

691

Ceremonies. About taking and giving scandall in the use of Ceremonies,

436

Chastity twofold, 1 of body: 2 of mind,

594

Chastity must be as well in married persons as in single,

595

Motives to Chastity,

596

It is specially charged upon the woman,

ib.

Preservatives of Chastity,

ibid.

How a chaste wife may be discerned,

597

Christ. The benefits flowing from his bloud,

21, 22

His generation and ours how unlike,

31

In three things wee should learne of Christ to carry our selves towards [Page] God as our Father,

31

Christ hid till his second comming in sixe respects,

69

Seven signes of his love in the sparkle,

71

Seven more in the flame.

ibid.

The word Christ is a word collective,

144

His bloud precious,

146. &c.

He is said to be a Lamb in sixe respects,

147

Christ manifested five wayes,

152

Beleevers onely have benefit by Christ,

154

Excellent uses of the manifold descriptions of Christ,

248, 249

As he is a Lord how he excels other Lords,

249

How said to be both a stone, and a living stone,

249, 250. &c.

Christ is precious many wayes,

254

How we may get an esteeme of Christ above all things,

281

How we may manifest this esteeme,

ibid.

How Christ is an honour to us,

292

Christ many waies refused,

298

In what respects Christ bare our sinne,

531

Christian. A Christians life is a joyfull life,

54

What they must doe to preserve that joy in their hearts,

55

How farre he may rejoyce in earthly things,

56

Priviledges of weake Christians,

229

Encouragement for weak Christians,

237

Christians have divers sacrifices,

266

Only Christians come of the best generation,

317

They are royall many wayes,

318

The priesthood of a Christian is a singular priviledge,

320, 321

It should put us in minde of divers duties,

321

Christians are holy many wayes,

322

How Christians are said to be all of one Nation,

325

Why called a peculiar people,

326, 327

A sound Christian shewes himselfe so by his conversation,

388

For what reasons Christians should be much affected with the consideration of their Calling,

689

The necessity of knowing our calling,

690

How it may be knowne,

691

Divers sorts of Christians,

ibid.

Carnall Christians know not their Calling,

ibid. &c.

The reasons of it,

692

Good Christians have a blessed estate above all men,

693

True Christians inherit nothing but blessing, 693. and that many wayes,

694

Church. Eleven prerogatives of the Christian Church,

79, 80

The Church like Mount Sion in many respects,

276, 277

The uses hereof,

ibid.

The excellencie of the word above all other assemblies of the world besides,

277

Cleane, Cleanenesse. Eight things to be done for the getting of a clean heart,

175

Come. We Come to Christ many mayes,

256

Eight wayes to come to Christ,

257

Encouragements thereto,

ibid. &c.

Compassion. It was shewed by Christ five wayes,

332

In man how,

679

Motives to it,

ibid.

What bowels of Compassion doth import,

683

Confound. Beleevers shall never be Confounded,

284

The diverse acceptation of the word Confound,

ibid.

How Confounded may be taken in a good sense,

285

Meanes by which God keepes the Beleever from being confounded,

ibid.

In what he shall not be confounded,

ibid.

How farre he may be confounded,

286

Conditions of such as will not be confounded,

287

What sorts of men shall suffer shame and Confusion,

ibid.

Conscience. It ought to be adorned with nine things,

18

Kindes of Conscience,

503

Reasons why men ought to be instructed about Conscience,

499

What Conscience is,

ibid.

Its proper worke,

500

How Conscience is imployed in us,

ibid.

The law by which Consc. judgeth, & the maner of proceeding in judgment,

502

Prerogatives of Conscience,

ibid. &c.

Divers kinds of Conscience,

503

[Page]Differences of evills in mens Consciences,

504

Signes of an evill Conscience that is still, and stirred,

505

Hurts of an ill Conscience, with foure effects [...]hereof,

506

Aggravations of the miserie of an ill Conscience,

507

What must be done to make an ill Conscience good,

508

Two things for guiding the Conscience,

509

Signes of a good Conscience,

ibid.

Benefits of it,

510

How farre Conscience may be bound,

510 511

Conversation. Our conversation said to be vaine in sixe respects,

140

The sins which make it so,

ibid.

There is vanitie in the Conversation of the Saints themselves,

ibid.

Five degrees of our redemption from a vaine conversation,

141

Seven signes of it,

ibid.

Speciall rules for the right ordering of a holy Conversation,

323

Meanes to [...]ttain [...] it,

324

Differences betweene a holy Conversation and a civill,

ibid.

A sound Christian shewes himselfe so by his Conversation,

388

Vide Honest.

Sixe things which make an honest Conversation,

389

An honest Conversation is the way either to convert or convince the Gentiles,

392

By what meanes we may win wicked men in our Conversations,

594, 595

Reasons why a Christians Conversation should be coupled with feare,

598, 599

Conversion. Nine signes to know whether we be effectually converted,

585

Rules for it,

586

Courtesie. It containeth seven things,

685

Creation. The wonderfulnesse of our Creation shewed many waies,

151, 152

The use of it,

ibid.

D

DAy. Many sorts of Dayes n [...]ted in Scrip [...],

416

How the Day and season of grace may be knowne,

417

Darknesse. The acceptation of the word Darknesse,

338, &c.

Degrees of it,

339

Nine aggravations of the Darknesse that is in wicked men,

340

The use of it,

ibid. &c.

Foure signs of spirituall Darknesse,

341

There is some Darknesse even in the children of Light,

ibid.

There are seven differences between the Darknesse of the godly, and the darknesse of the ungodly,

341, 342

Death, Vide Die,

198, 534

Deceit, Vide Guile. The miserie of Deceitfull persons,

206, 207

Of Deceitfull Servants,

207

The iniquitie of our times herein,

208

Signes of a man without Deceit,

209

Despaire. How many wayes wicked men may Despaire,

307

Preservatives from Despaire,

308, 309

Speciall differences between the Despaire of the godly and wicked,

309, 310

Desire. The necessitie, utilitie, and nature of this affection of Desire largely handled,

221

The true Desire of the word hath foure distinct things in it: first, Estimation of it: secondly, Longing for it: thirdly, Content in it: fourthly, Constancie in the renewing of it,

221, 222

How we may discerne our affections to it,

222

Signes both externall and internall of our Desire to the word,

222, 223, &c.

Impediments,

223

Meanes of getting true Desire to the word,

225

Rules for preserving these Desires,

226

Motives thereto,

227

How farre wicked men may desire the word,

230

Die, Vide Death. Men Die many waies,

534

The many inconveniences by forgetting to Die,

198

How to prove willing to Die,

ibid.

Disobedience. How unbeleevers are guilty of Disobedience, and their Disobedience aggravated,

293

Drunkard, Drunkennesse. Reasons against it well applied,

106

E

EArth, Earthly. In what the vanity of Earthly things appeares,

700

No reason to be in love with them,

ib. &c.

What daies are Evill in respect of wicked men,

703

Wherein godly mens daies are Evill,

ibid.

Great difference of the evill daies of good and evill men,

ibid.

How farre Christians may rejoyce in Earthly things,

56

Elect. The Elect have eight priviledges above all men in the world,

7, 8

Three sorts of Elect,

150

Election. A fourefold Election,

7

How they may be knowne,

ibid. 315

Good use of the point,

8

There are many things in our Election which may ravish us,

314

Rules to live so as becommeth the assurance of Election,

316

Envie. It is a hatefull sin,

214

Signes of a man free from Envie,

215

Evill-doers. Who are pointed out for such,

446

Evill-speaking, Vide Backe-biting. Report, the aggravation of it,

213

Reasons against it,

216

The effects of it foule,

217

The use to be made of it, with Rules against it,

218

What to doe to avoid it,

219

In what cases odious,

395

Helpes to beare it,

396

The wicked usually speake Evill of the godly,

456

Example. Excellent documents from the word Example,

519, 520

Ten things for us to follow in the Example of Christs sufferings,

521

In what cases Christs Examples binde not,

522

Two singular vertues in a good Example,

620

When an Example binds,

621

Excell. The godly Excell others in divers respects,

313

F

FAith. It doth ten things to further our preservation,

45, 46

What Faith will not preserve us,

47

How to shew it in affliction,

65

The praises of it then,

ibid.

Seven things should move us to trust on God in affliction,

60

Faith is onely seated in the hearts of the Elect,

155

God is the object of our Faith, and that not only in his nature, but in his mercies and promises also,

156

It is Faith that makes difference among men before God,

282

Its necessitie,

ibid.

Markes of true saving Faith.

290

Signes of a true though weake Faith in a weake Christian,

291

The Christians continuall use of Faith,

157

What we should doe for comfort when the sense of Faith is gone,

158

Seven rules for the daily use of Faith,

ibid.

The difference between Faith and Hope,

160

Helpes to continue in the Faith,

161

All Faith and Hope in other than in God i [...] vaine,

162

Faithfull. The life of the Faithfull is a joyfull life,

54

Seven things should move [...] to be Faithfull in affliction,

66

The Faithfull bow precious in Gods sight.

ibid.

Familie Vide Houshold. What makes a Familie happie,

484

We are bound of God to care for Familie duties,

ibid.

Why inferiours are first commanded Familie duties,

485

Fashion ▪ Fashioning our selves to sinne hath seven things in it,

115

Father. How God is a Father to Christ, Angels and Man,

11, 12

His affection is Fatherly, that is, first, Free: secondly, Tender: thirdly, Constant,

12

So i [...] his provision, both in respect of, first, Attendance: secondly, Diet: thirdly, Preservation in trouble: fourthly, Portion,

ibid.

Of what excellencie Gods Fatherly love i [...], first, [...] godly men: secondly, to carnall men: thirdly, to earthly Fathers,

13, 14

[Page]The name of Father given to divers sorts,

492

Feare. Three sorts of it; first, worldly: secondly, servile: thirdly, filiall,

134

Our conversation must be coupled with Feare,

ibid.

The Feare of God what,

480

Sixe things in God of which we are to stand in awe,

480, 481

Motives to get this Feare,

481

What kinds of men doe not Feare God,

481, 482

The signes of it,

482

Reasons why wicked men are stricken with a servile Feare,

597, 598

A conversation coupled with Feare required of all Christians,

598, 599

How we should shew this Feare,

600

What sorts of men have not Gods Feare,

601

Wherein wives should shew Feare to their Husbands,

601, 602

Fight, Vide Warre. The Flesh fighteth against the Soule five waies,

384

Why God doth suffer this Fight,

385

How we may get victorie in this Fight,

387

Flesh. Lusts are Fleshly in divers respects,

365

Eight evill properties and effects of the Flesh,

ibid.

How they hurt the soules of wicked men, 366. as also of the godly,

ibid.

The Flesh fights against the Soule five waies,

384

Fooles. Unregenerate men are Fooles,

459

Signes of spirituall Follie,

ibid.

Wherein godly men sometimes shew Follie,

462, 463

Fore-knowledge, Vide Prescience, 3. Vide Foresight,

149

Fore-sight, Vide Fore-knowledge,

8

Three kinds of Fore-sight,

149, 150

Foundation diversly accepted,

151

Christ the maine Foundation of all grace and holinesse,

247

With the use of it,

ibid. &c.

The only Foundation of his Church,

250

That Christ is laid as a Foundation stone imports many things,

276

Freedome, Vide Libertie, From what Christ is made Free,

467

To what a godly man is made Free,

468

The Freedome of the Old and New Testaments,

469

In what respects we are But as Free,

469 470

Hypocrites in bondage whilst they seeme Free-men,

471

Frowardnesse. Reasons against Frowardnesse both in Masters and Servants,

494, 495

Helpes against it,

ibid.

Frowardnesse how odious, shewed by the causes and effects,

615

G

GEneration. It is threefold; first, corporeall: secondly, metaphysicall: thirdly, singular,

30

Three things wherein Christs and our Generation is not alike.

31

The acceptation of the word Generation,

316

Onely Christians come of the best Generation,

317

Gentiles. Of the Calling of the Gentiles in generall,

345

Gird. We must Gird up our minds, and that divers wayes,

103. &c.

Eight rules for it,

ibid.

Glorie, Glorifie. How God is glorified by himselfe,

404

How of us in generall, how in particular,

406

Motives to the care of glorifying God,

408, 409

Helpes thereto,

ibid.

The thoughts of Gods glory two wayes established,

411

Foure caveats for making others to Glorifie God,

ibid. &c.

Vaine-glory, wherein it is seene,

512

Wherein true Glorie doth consist,

ibid.

The Glory of man but vaine in sixe respects,

196

What is his true Glory,

197

God. Of his fore-knowledge,

8, 9, 10

How a Father to Christ, Angels and Men,

11, 12

Gods power in keeping us,

43

Excellent uses of it,

44

Wherein Gods graciousnesse is seene,

238

By what meanes God may be brought to our minds,

410

Helpes to conceive of God aright,

ibid.

[Page]By what meanes he is to be magnified in our hearts,

411

God is a Iudge,

529

And thereby terrible to wicked men,

530

Comfortable to the godly,

531

Rules of committing our selves to God,

ib.

Godly. The Godly dispersed, and the good that comes thereby,

6

The Godly are Priests in many respects,

264

The Godly excell others in divers respects,

313, 314

How the Godly come to be Gods heirs,

645

That the Godly are Brethren,

178

Godlinesse. It hath many lets,

102

The use of it,

ibid.

Foureteene internall lets of Godlinesse,

102, 103

Gospel: The word taken divers wayes,

90, 91

Eight effects of this Gospel,

91

Eight things required of every one that would have part in it,

ibid.

How it differs from the Law,

92

Excellent uses of it both to Priest and People,

92, 93

Grace what, and how it and Peace is multiplied,

27, 28

What we must doe that it might be multiplied,

28

That we may not faile of the Grace of God we must doe foure things,

8

How we frustrate the grace of God,

ibid.

We must labour to walke worthy of that grace by doing foure things,

ibid. &c.

The divers acceptations of the word Grace,

109

The glory of heaven called Grace in three respects,

110, 111

Seven things in which we should imitate Gods Grace in shewing mercy,

111

Why God giveth not heaven as soone as he giveth Grace,

112

Wherein Gods Graciousnesse is seene,

238

The state of such as have but temporary Grace,

338

Grace is either a gift in us, or an attribute in God,

665

Grace as it is in God considered two waies,

666

What priviledges such have as enjoy Gods Grace,

ibid.

Men transgresse against the Grace of God many wayes,

667

Grasse. Mans life is but Grasse,

193 194. &c.

Grow, Growth. Divers kinds of it,

232

In what graces Christians ought to grow,

233, 234

Helpes thereto,

234

L [...]ts thereof,

235, 236

Signes,

ibid. &c.

Guile, Vide Deceit, Hypocrisie. The words acceptation,

205

Why and how to be avoided,

206

The miserie of Guilefull persons,

ibid.

Of secret Guile,

207

Signes of a man without Guile,

209

Guile in words many wayes, so in Hypocrisie,

525

H

HArdnesse. Hardnesse of heart seemed to be f [...]lt more after assurance than before,

113

Healing. Wherein Christs Healing excels for our comfort,

550

That we are all healed by Christs stripes,

551

What we must doe to be healed by Christ,

550

The bodies of all men by nature need Healing,

552

Christ is a Physician as well for the body as the soule,

553

Rules for such as desire to Heale their bodily griefes,

554

Heart. Adorned with eight graces maketh it acceptable to God,

17

Eleven things in which a sanctified Heart rejoyceth,

ibid.

Three speciall signes of a new Heart,

415

What the hid man of the Heart is,

607

Wherein it excells the outward man,

608

By what meanes it may be mended,

609

How to know when it is right,

ibid.

Eight things to be done for getting a cleane heart,

175

How our Hearts are purified in obeying the truth,

176

Heaven. Where, and what, wi [...] its excellencie above all other pl [...]s,

41

The glory of Heaven [...]ll [...]d grace in three respects,

110, 111

[Page] Heavinesse. Foure sorts of Heavinesse,

56

Heires. How godly men become Heires,

645

How they must behave themselves,

648

Godly men and women are Heires together many wayes,

688

Holy Ghost. The Spirit why called the Holy Ghost,

93

He is a Person distinct from Father and Son,

94

Whether its mission doth signifie any inequalitie,

95

Holinesse. Foure sorts of Holinesse,

122

God Holy three wayes,

ibid.

Helpes, with motives thereto,

123

Christians are Holy many wayes,

322

Rules for the right ordering of a Holy conversation,

323

Inward Holinesse wherein it consists,

174, 175

Honest. Honestie. What it signifies,

388

Sixe things which make and manifest an Honest conversation,

389

An Honest conversation is the way either to convince or convert the Gentiles,

392

Honour. How Christ is an Honour to us,

292

By what wayes we may expresse our Honour to men,

477

How we must honour the King,

483

Hony. The Word for sweetnesse compared to Hony,

240

The excellent uses of it,

ibid.

Hope. The differences betweene a living and a dead Hope,

36

Nine wayes to shew our Hope,

108

Five things to be done to get assured Hope,

108, 109

The difference betweene Faith and Hope,

160, 161

Houshold, Housholders,

Vide Familie.

Humble, Humblenesse. Humblenesse of mind hath sixe things in it,

16

Humblenesse is shewed in three things,

330

Husband. For Husband and Wife to live together quietly there are sixteen motives,

576

Five speciall causes of disorder betweene man and wife,

577

Motives to make Husbands carefull of their duties,

633

Their cohabitation,

634

In what cases they may be absent,

635

He must dwell with her in knowledge,

637

How they honour their wives,

641

Hypocrisie. How many wayes men commit it,

210

Motives against it, with effects of it,

ibid. &c.

Excellent uses hereof,

211

The sorts of Hypocrisie that we are most in danger of,

212

Preservatives against it,

ibid.

Hypocrites. How an open Hypocrite may be discerned,

213

What makes an Hypocrite, and how a man may know himselfe not to be one,

ibid. &c.

Hypocrites in bondage whilst they seeme Freemen,

471

Eight things for the discoverie of Hypocrites,

177

I

IGnorance. The unregenerate charged with Ignorance,

116

Signes of their Ignorance,

117

How different from the Ignorance of the godly,

ibid.

It is hatefull to be Ignorant in spirituall things,

457

A hard thing to cure Ignorance,

463, 464

Imitation. We must imitate God,

118

Five things in which we are not to imitate Christ,

328

Immortalitie. Foure degrees of it,

186

Incorruptible. Seven things which are Incorruptible,

611

Incorruptible things doe wonderfully adorne,

612

Grace begotten in the hearts of the godly is Incorruptible in divers respects,

188

Indifferent. Things [...]Indifferent in matters of religion, though som [...]times inconvenient, may be commanded, and must be obeyed,

434

Pretended inconveniences by humane lawes surveyed,

435

About taking and giving of scandall at humane ceremonies,

436

How Christian libertie is made a cloake [Page] of maliciousnesse in things indifferent,

472

In thongs indifferent there be cases wherein Christian libertie is vilely abused,

ibid.

Inheritance. How the Saints inheritance is incorruptible, even in foure respects,

39

Undefiled in five respects,

ibid.

Inventions. Whether any Inventions of men may be obeyed,

433

A catalogue of such Inventions as were used for religious ends without any commandement,

434

Joy. A Christian life is a joyfull life, manifested in nine things,

54

Gods servants may joy nine wayes,

ibid.

How that their joy is preserved,

55

How full his joy may be in earthly things,

56

Six [...] kinds of joy,

72

Five kinds of divelish joy,

ibid.

Eight signes of discerning the joy of the holy Ghost from all other joyes,

73

Whether the joyes of the holy Ghost be felt of every Christian,

74

What we must do to get the joy of God,

ib.

How to preserve that joy,

ibid.

The differences betweene joy temporarie and true joy,

188

Judge. God is a terrible Iudge to the wicked,

529

He judgeth righteously,

530

Judgement. The day of judgement why called The last day,

52

Why deferred,

ibid.

Why the Day of judgement is called The Revelation of Iesus Christ,

111

Of the last judgement, and the certainty thereof,

128

All must appeare at the day of judgement,

129

We shall be judged according to our workes,

iibid.

How infants can be judged according to their workes,

130

Iudgements inflicted on some particular offenders belong to all for divers reasons,

301

K

KIll, Repentance for sin doth in divers respects kill a man,

538

Kings. Differences betweene spirituall and earthly Kings,

319

Christians should live like Kings,

320

King is a note of the highest dignitie on earth,

440

The originall of Kings,

441

The excellencie of Kings above others,

442

Many encouragements to Subjects to beare Kings superioritie,

ibid.

Kings must be honoured, first, in heart: secondly, in word: thirdly, in worke:

483

Kin, Vide Generation. Onely good Christians are of the best kin,

317

The uses of it,

ibid.

They are of Royall kin, and that in many respects,

318, 629

Knowledge. The excellencie of divine Knowledge in many respects,

637

It is required of all sorts of men,

638

It is given for use and practice,

ibid.

It ought to have a commanding power,

ibid.

Meanes to give power to our knowledge,

ibid. &c.

It makes an impression in every mans life,

639

In it men should excell women,

ibid.

What it is for the husband to dwell with the wife in knowledge,

640

Knowledge must have three properties and effects of it,

652, 653

L

LAmb. Christ a Lamb in sixe respects,

147

The Lambes in the ceremoniall law types of Christ,

ibid. &c.

The uses of it,

148

Libertie, Vide Freedome. Christian Libertie is a great gift bestowed by Christ,

466

A man may use his Libertie as a cloake of malice five wayes,

470

How Christian Libertie is a cloake of malice in things indifferent,

472

Cases in things indifferent wherein Christian Libertie is vilely abused,

473

Life, Live. How we may live like Gods children,

13

A religious Life is the best Life,

541

Naturall Life but a meane thing in divers [Page] respects,

649

The degrees of a spirituall Life,

650

Whence it hath its originall, even from God, and that in three respects,

651

Divers things nourish this spirituall Life,

654

It differs from eternall Life in many wayes,

657

Mans Life is grasse,

193

Excellent uses of it,

193, 194

What we must doe to attain eternall Life,

661

A Christians helps hereto,

662

Sixe signes of it,

663

Five properties of it,

664

What duties this Life should imprint in us,

ibid.

For what reasons men should take off their affections from the love of this Life,

698, 699

In what cases some men may be in love with this Life,

702

Mans Life short, in what respects, and why,

705

The uses of it,

706

Light. The acceptation of the word Light,

342

Gods servants are brought into great Light,

ibid.

Excellent instruction and consolation drawne from it,

342, 343

In how many respects the Light of the godly is called A marvellous Light,

343, 344

Excellent uses thereof,

344

Love. Seven signes of the Love of Christ in the sparkle, and seven more in the flame,

71

What we must doe to get that Love,

72

Seven things to be observed to keepe our hearts in this Love,

ibid.

Christs Love to the godly,

332

How many wayes the people of God are Gods only beloved ones,

361

How to preserve this Love,

ibid.

How we should shew our Love to the Brotherhood,

477

Nine signes of unfained Love,

180

The impediments of brotherly Love,

181

Seven signes of fervent Love,

182

Nine causes of the want of it,

183

What to doe that we may have and hold it,

ibid.

Reasons to perswade to the Love of the Brethren,

680

With what kind of Love we ought to love them,

681

Rules for it,

682

Three caveats to be looked unto in loving our Brother,

683

Lusts. The sorts of Lusts which must be hatefull unto us after our Calling,

114

Eight reasons why we should avoyd Lusts after our Calling,

ibid.

Foure preservations against Lusts,

115

Lusts how to be avoyded,

362

Three differences of Lusts in the godly and wicked,

363

Helpes to avoid them,

ibid.

Lusts are fleshly in divers respects,

365

How Lusts hurt the soules of godly and wicked men both,

366

How we may get victory over our Lusts,

387

How we may know that we have gotten this victorie,

ibid.

M

MAdnesse. Signes of spirituall Madnesse,

460

Magistrates. They are to be submitted to,

424

This submission hath in it sixe things,

425

Objections against it answered,

427, 428

We must be subject to all sorts of Magistrates,

428, 429

In what things Magistrates are not to be obeyed,

431

In what matters Ecclesiasticall Magistrates have no power,

ibid.

In what he hath power,

432

Whether we must obey Magistrates in things unlawfull,

437

Divers motives in God to move man to the obedience of Magistrates,

438

Excellent uses of the point,

439. &c.

In what cases not fit to complaine to the Magistrates,

529

Malice. Its acceptation,

203

Signes of it, and reasons against it,

ibid.

Remedies,

204

Aggravations of it,

ibid.

Men may use the libertie as a cloake [Page] of Malice five wayes,

470

Man. He is but grasse,

193, 194, &c.

His glory vaine in sixe respects,

196

What his true glory is,

197

Manifest, Manifestation. Christ manifested five wayes,

153

We must shew our affection to this his Manifestation foure wayes,

153, 154

Marriage. Sixteene motives for man and wife to live together quietly and comfortably in Marriage,

576

Masters. The originall of Masters,

492

Signes of good Masters,

493

Reasons against frowardnesse in Masters,

494

Signes of good Masters,

495

Meditation. Rules for Meditation,

289

Meeknesse. It is shewed in foure things,

330

What things are requisite to Meeknesse,

613

Motives to it,

ibid. &c.

Helps to attaine to Meeknesse,

616

Mercy. Gods Mercy abundant,

32, 33

It ought not to be any cause of libertie either to the godly or wicked,

33

Whether the Lord shewes any Mercy to the wicked,

33, 34

Shewed foure wayes [...] ▪

331

What sorts of people God will not be mercifull unto,

352

What wicked men in particular are not under Mercy,

354

Why many obtaine not Mercy,

355

Foure properties of Gods Mercy,

356

It is tender many wayes,

ibid.

It is free many wayes,

ibid. &c.

Eternall,

357

Nine effects of it,

358

Excellent uses of it,

358, 359

Helps to obtaine mercy,

359

What Bowells of Mercy doth import,

683

Milke. The word called Milke in many respects,

[...]30

Excellent uses thereof,

231, [...]32

Mind, Vide Unitie. Our Minds must be rightly ordered,

6 [...]4

For what reasons we ought to be all of one Mind,

ibid.

Minister. This word Minister sounds Servic [...],

89

Miserie. All Miserie referred to [...] heads: [...]: of [...].: [...] Of [...]: 3. Of adversities: 4. Of death,

77

The remembrance of our past Miserie is profitable in sixe respects,

338

Mortification. None but mortified Christians are true Christians,

536

Repentance for sin doth in divers respects kill a man,

538

Signes of Mortification,

539

Men truely mortified shall live happily,

540

N

NAme. Of a good and evill Name.

Vide Report.

Nature. The naturall condition very miserable many wayes,

608

New, Newnesle. The necessitie and honour of our New birth,

32

The meanes of the New birth,

34

The lets,

ibid.

Foure signes of it,

35

Uses of it,

35, 36

Speciall duties of such as are new borne,

229

Priviledges of such,

ibid.

Speciall-signes of a New heart,

415

A New behaviour discovered divers wayes,

416

Why repentance is called a New birth,

184

Why we had need to be put in mind of our New birth,

185

Lets of it▪

ibid.

O

OBedience. What▪ the causes of it, with sixe rules for it,

19

Motives to it,

20

Of obedience in word [...],

ibid.

Our Obedience must be the Obedience of children in sixe respects,

113

Our Obedience to God a speciall sign [...] of his feare,

482

Sixe things required to [...] sound Obedience,

588

The extent of our Obedience in respect of times, truths places, and persons,

176, 177

How [...] may know their Obedience to be right,

177

In [...] things the Spirit worketh [...] Obedience,

ibid.

P

PArents. How many wayes children are infected by the traditions of their Parents,

142

Why they are so infectious,

ibid.

Seven rules for Parents ordering their children,

ibid. &c.

Passeover. The manifold passages concerning the sprinkling of the Passeover expounded,

25, 26. &c.

Patience. It is to be shewed foure wayes,

331

People. Many sorts of People in Scripture,

346

Why wicked men are said not to be a People,

ibid.

Who are not Gods People,

347

Men are Gods people three wayes,

348

The miserie of those that refuse their calling to be Gods People,

337

How Gods people excell all others,

349

The uses thereof,

350

Rules for Gods People to carry themselves to God,

351, 352

How many wayes Gods People are the only beloved one [...]

361

S. Peter, what he was by name and office,

1, 2

Plagues. Spirituall Plagues are worse than [...]mporall [...] for [...] reasons,

302

Power. Questions concerning Gods Power in keeping of us,

43

Excellent uses of it,

44

Prayer. What we must doe that God may answer our Prayer,

85

Prayer how it may be hindred both in the bearing and making of it,

671

The excellencie of Prayer in [...] respects,

669

From whence its [...] doe arise,

670

Praise. Wherein it is unlawfull to seeke the Praise of men,

448

If [...] would be praised they must doe well,

449

[...] to get Praise from men,

450

P [...]ecious. Christ is so [...] wayes,

254, 255

The reasons why he is [...] with men,

[...]55

What uses are [...],

[...], 256

Prescience. Prescience, 1. Absolute: 2. Speciall: 3. Of approbation,

8

How God for [...]knoweth,

9

How his Foreknowledge may comfort us in our distresses,

9, 10

What it may teach us,

10

Terrible to the wicked in foure respects,

11

Preservation. Faith doth ten things to further our Preservation,

45, 46

Presumption. How to know whether we sin presumptuously or no,

115

Priests. The godly are Priests in many respects,

264, 265

The uses of it,

265

The Priesthood of Christians is a singular priviledge,

320

Princes. All good Christians must be obedient to their Princes,

422

Ministers should teach and presse this duty,

423

The submission that belongs to them hath sixe things in it,

425

Pure. In what respects godly men may be said to be Pure,

597

A Christians Puritie hath in it many things,

597, 598

Q

QUicken. What we must doe to Quicken our hearts,

260

Quiet. Sixteene helps to a Quiet life in marriage,

576

Five speciall causes of their unquietnesse,

577

Helpes to cause them to bee Quiet,

578

Helps to attaine quietnesse,

616

[...] things of singular use to keepe us quiet in trouble,

673

R

RAiling, Reviling. The wicked are prone to it,

687

It is a great sin,

ibid.

Though we be reviled we must not revile againe,

ibid.

Excellent uses of it,

ibid. &c.

Reason. The facultie of Reason in the soule, and wherein it excels,

382

Recreations. Rules for them,

104, 105

Redemption. Of all other doctrines we [Page] must be sure to know the doctrine of our Redemption,

137, 138

Wee are redeemed from sixe things,

139

Five degrees of Redemption from vaine conversation,

141

Seven signes of it,

ibid.

Two wayes our Redemption is ratified,

159

Refuse. Christ many waies refused,

298

Regeneration. How it depends on Christs resurrection,

38

Rejoice, Rejoicing, Vide Joy.

54, 55, 56, 72, &c.

Religion. How hard a thing it is to reduce a man from his Religion though it be never so absurd,

390

A religious life is the best life,

541

Repentance. Against such as presume on late Repentance,

417

Their vaine objections for it answered,

ibid. &c.

Repentance of sin doth in divers respects kill a man,

538

Divers things in Christs death which ought to be in our Repentance,

539

Why Repentance is called a new birth, with five differences betweene false and true Repentance,

184

Report. The lot of the righteous is to be evill spoken of,

393

The causes and causers,

ibid. &c.

How hurtfull it is to report evill of the good,

394

Reasons against it,

ibid. &c.

In what cases it is odious,

395

Helps to beare them,

396

To have a good Report among men is a great blessing of God,

447

Reproaches. They are to be avoyded as much as in us lies,

457

That onely fooles reproach good men,

465

Reprobation. Proofes of Reprobation,

311

Observations for consolation in the point of Reprobation,

312

Resurrection. Foure benefits of Christs Resurrection,

35

Christ risen in the Old Testament three waies,

37

How our regeneration depends on Christs Resurrection,

38

It is a great wonder, with an excellent use thereof,

159

The glory given to Christ after his Resurrection shewed in eight things,

160

Revelation. A twofold Revelation of Christ,

69

God hath revealed his will three waies: 1. By the light of nature: 2. By the booke of the creatures: 3. By his word,

77

And by that many wayes,

ibid.

Distinctions of Revelations,

86

A difference betweene Revelation and Knowledge,

ibid.

We have sixe sorts of Revelations under the Gospel,

87

Why the day of judgement is called The Revelation of Iesus Christ,

111

Revenge. It is unlawfull,

686

Reviling. What it is,

526

Who are guilty of it,

527

Not to render Reviling for Reviling,

528

Rich, Riches. The wofull estate of Rich men,

138, 139

Vertue and grace are a Christians best Riches,

618

Righteous, Righteousnesse. Signes that desery a Righteous man in himself,

542

Sixe other signes of Righteousnesse as it groweth,

543

How the Righteousnesse of a Righteous man differs from the Righteousnesse of a Pharisee,

ibid.

Why so few embrace Righteousnesse,

544

Helps thereunto,

545

Defects of Righteousnesse,

546

Defects in the manner of doing Righteously,

547

Royall. Christians are Royall many wayes,

318

S

SAcrifices. Christians have divers sorts of Sacrifices,

266

Speciall lawes to be observed in offering our Sacrifices,

268, 269

The use of it,

ibid.

What to doe to make our Sacrifices acceptable,

270, 271

Three comforts from an acceptable Sacrifice,

271

Saints. Saints are strangers,

4

In foureteene things they should be strangers,

4, 5

See more,

132

[Page] Salvation. What it imperteth in the originall.

48

Salvation may be said to be prepared for us five wayes,

49, 50

To whom revealed,

50

In the last day revealed three wayes,

ibid.

Excellent uses of this revelation of Salvation,

ibid. &c.

Foure signes of the perswasion of our Salvation,

75, 76

Such as have the Assurance of Salvation should looke to foure things,

77

Why such a multitude of men enquire so little after Salvation,

81

We ought to devote our selves to the study of it,

ibid.

We must study our Salvation with diligence,

82

Divers wayes from God to further our Salvation,

594

Salutation. Of the usuall forme of Salutations,

27

Sanctification. Man is sanctified three wayes: 1. Ex non sancto privativè: 2. Ex minùs sancto: 3. Ex non sancto negativè,

14

What need our spirits have to be sanctified,

15

This lyeth in two things: 1. In cleansing it from sin: 2. In adorning it with grace,

ibid.

The Spirit is cleansed by eight things,

16

Three things which adorne the mind in Sanctification: 1. A heavenly light: 2. A humble mind: 3. A pure imagination,

ibid.

The nature, subject, forme, cause, and end of our Sanctification,

162, 163, 164. &c.

Two things in our Sanctification: 1. Healing: 2. Cleansing,

164

Scandall. It is defined,

302

Christ a Scandall to the wicked many wayes,

304

Wherein we are not to regard the offence of wicked men,

305

In what things we may be guilty in giving Scandall to wicked men,

306

Rules for the preventing of a Scandall,

ibid. &c.

Rules for it in matter of Ceremonies,

436

Scripture. Proofes of doctrine are to be fetcht from Scripture,

124

The Scripture why so called,

272

Wherein it exceeds all other writings,

ibid.

Servants, Service. How we are to serve God,

473

Who are rejected from the number of Gods Servants,

474

It is an excellent freedome to be a Servant of God,

475

Their prerogatives,

ibid.

Servants are of divers sorts,

486

For what cause Servitude came in,

ibid.

How a godly Servant may comfort himselfe in his estate,

488

They must be subject three wayes,

490

Helps in their subjection,

ibid.

They are to shew their feare of God in their callings,

492

Their feare towards their Masters shewed divers wayes,

493

Sheep. Signes of a lost Sheep,

557

Hopes of returning,

558

Motives to returne,

559

The time when, the number, and meanes,

560

The maner and signes of returning,

561

The lets,

562

Shepherd. What attributes are given to Christ as a Shepherd,

563, 564

He is the one, true, great, and good Shepherd,

564

The happinesse of such as live under this Shepherd appeares in ten things,

565

Shew. Seven wayes whereby we may offend by outward Shewes,

333

Motives to the Shew of vertue,

334

Sicknesse, Vide Healing. How it comes into the soule,

548

The Sicknesse of the soule grievous many wayes,

549

Why many feele not the Sicknesse of the soule,

ibid.

Silence. To put to Silence is diversly accepted,

455

Sin. Sixe wayes by which one mans Sin is derived on another,

141

How many wayes Sin hinders the growth of the word,

200

A man may be said to make Sin many wayes,

522, 523

How Christ had no Sin.

524

Inwhat respect Christ bare our Sins,

531

[Page]His sufferings fitted to our Sins,

532

Men are said to be alive in Sin many wayes,

535

Their miserie great that so doe,

ibid.

Sinner. To be a worker of Iniquitie what, and three wayes manifested,

397

Sion. The Church is like Mount Sion in many respects,

276

How the Citizens of this City may be knowne,

277

Their speciall priviledges,

279

Sober, Sobrietie. A fixefold Sobrietie,

104

Sojourners, Vide Saints, and Strangers,

4, 5, 132

Soule. What it is,

76

Soule taken many wayes,

367

Its description,

ibid.

Seven things considerable in it,

ibid. &c.

It is a substance, but not bodily,

368

It is immortall,

369

Its originall,

371

Anima non est ex traduce.

372

God creates the Soule,

373, 374

Objections against it answered,

374, 375

Of the union of the Soule with the body,

376

Shewed by many similies,

377

By what band the Soule is bound to the body,

ibid.

The faculties of the Soule,

378

Its five senses,

379

The inward senses three,

380

The Soule gives to the body a threefold motion,

311

The facultie of reason in the Soule, and wherein it excells,

382

The end of its creation,

383

Foure kinds of warre against the Soule,

384

The Flesh wars against the Soule five wayes,

ibid.

How the Soule comes to be diseased,

548

The sicknesse of the Soule grievous many wayes,

149

Many feele it not,

ibid.

The Soule synechdochically signifieth the whole man,

17 [...]

Speaking,

Vide Evill-speaking, and Report

Spirit. What need our Spirit [...] have to be sanctified,

[...]5

In what its sanctification consisteth,

ibid.

Eight things belong thereto,

16

Why the Spirit is called the Holy Ghost,

93

Why the Holy Spirit,

ibid.

Sprinkling. The meaning of that ceremonie of Sprinkling Christs bloud,

22

A fourefold legall Sprinkling,

22, 23, &c.

The manifold passages of Sprinkling the Passeover opened,

25, 26

Statutes. God hath foure Statute books,

149

Foure praises of those Statutes,

ibid.

Stone. How Christ is said to be, first, a Stone: secondly, a living Stone,

249, 250

This Stone disallowed, how, and by whom,

251, 252

Wicked men compared to Stones in many respects,

258

So the godly also,

ibid.

Reasons why we ought to be lively Stones,

259

That Christ is laid as a foundation Stone, imports many things,

276

A corner Stone,

282

Elect and precious,

ibid.

Strangers. Who: and why man is a Stranger, even in five respects,

3, 4

The Elect are Strangers,

4

And in foureteene things they should be like Strangers,

4, 5

The word Stranger literally and mystically taken,

132

Prettie allusions from Israels being in Egypt,

132, &c.

We should carry our selves as Strangers,

364

Submission. The Submission which belongs to Princes and Magistrates hath sixe things in it,

425

Objections against this Submission answered,

427

Suffer. The markes of such as truely suffer with Christ,

315

Divers wayes of Suffering,

514

Christ Suffered for us in divers respects,

517, 518

His Sufferings were for our examples,

519

Ten things to be followed by the examples of Christs Sufferings,

521

Christs Sufferings [...],

532

[Page]He suffered in his body and soule,

533

Why he suffered on a tree,

534

T

TAbernacle. Christ hath a fivefold Tabernacle,

261

A godly man like a Tabernacle in many respects,

262

Excellent uses hereof,

263

Taste. What will bring us unto a good Taste of Gods goodnesse,

239, 240

Our true Taste is seene both by the causes and effects.

241

Wherein the Taste of the godly and wicked differ,

242

How far the Taste of the wicked may goe,

243

The uses of it,

243, 244

We can have but a Taste of Gods sweetnesse in this life,

244

The uses of it,

ibid.

The true causes of the want of Taste to the Word,

245

When we have tasted of it we must not lose our Appetite,

246

Temptation. Foure sorts of it,

57

Sathan tempts five wayes,

58

Thirteene degrees of it,

ibid. &c.

How Sathans Temptations differ from our owne concupiscence,

59, 60

Comforts against Temptation,

60

Twelve rules in Temptation,

61

God tempts man sixe wayes,

62

Seven wayes in affliction,

62, 63

Testimonie. The Scripture is our sure Testimonie, and thence how our Testaments are to be fetcht,

124, 125

Time, Times. Foure sorts of men have enquired about Times: 1. The curious: 2. The weake: 3. The superstitious: 4. The wise,

83

Tradition. The word is taken five waies,

89, 90

How many wayes children are infected by the Tradition of their fathers,

142

Why those Traditions should be so infectious,

ibid. &c.

Trust. Five things pertaining to a perfect Trust,

105

Nine wayes to shew our Trust,

108

Truth. What it is,

175

What it is to obey the Truth, & how,

176

V

VAine-glory. Wherein it is seene,

512

Verily. The word oft used in Scripture, and that for three speciall causes,

150, 151

How many wayes we shew forth the Verilies of Christ,

332, 333

Why the Verilies that are in us are called Christs Verilies,

334

Vertue. How the word is taken in the Originall,

327

Nine Vertues in Christ which we should shew forth,

329

Vertue and Grace are a Christians best riches,

618

Vessell. The word Vessell diversly taken,

642

Visit, Visitation. Men are said to visit diversly,

412

So God also,

ibid. &c.

First, in judgement,

413

Secondly, in mercy,

414

Signes of such as he visits in mercy,

415

What glorious things the day of Visitation brings forth,

419

Uncleannesse. Two waies contracted,

25

Unitie. Of Unitie in mind or judgement,

674, 675

Helpes thereto,

676

Aggravations against discord in opinion,

677

Many ill causes of the contrary,

ibid. &c.

In what cases we may not be of one mind with the Church of Rome,

678

W

WArre, Warfare, Vide Fight. The Christian condition is military,

42

He must keepe a fivefold garison,

43

Foure kinds of Warre against the soule,

384

The flesh warres against the soule five wayes,

ibid.

Why God doth suffer this Ware,

385

Our armour in this Warre what,

386

How we may get victorie in this Warre,

387

[Page] Weake. Priviledges of Weake Christians,

229

Encouragement for Weake Christians,

237

Well-doing. Well-doing is the best way to stop the [...] of wicked man,

[...]65

Excellent uses of it,

ibid.

How we are said to doe well,

639, 631

Reasons why we ought alwayes to be Well-doing,

631

Whisperers, Vide Bac [...]biters.

216, 217

Wicked, Wickednesse. What Wicked men in particular are not under mercie,

354

God doth oft suffer his children to live among Wicked men,

391

In what case we may converse with wickedmen,

392

Wife. Sixteene motives for Husbands and Wives to live together quietly in marriage,

576

Five speciall causes of disorder betweene Husband and Wife,

577

Why the Apostle is so large in setting down the Wives duty,

579

Eight reasons of the Wives subjection,

581

In what,

582

How, and in what cases not,

ibid.

Particular sins of the Wife in case of subjection,

583

What meanes a Wife must use to win her Husband,

595, 596

Chastity in marriage is specially charged on the Wife,

596

How chaste wife may be discerned,

597

Wherein Wives should shew their feare to their Husbands,

601, 602

What is a Wives best ornament,

627

Obedience and reverence are a Wives ornaments,

628

Will. The Will of God is, first, Personall: secondly, Essentiall. First, Legall: secondly, Evangelicall,

451

Gods Word is his Will in two respects,

452

The Will is the rule of our actions,

452

Whether a Christian can exactly doe Gods Will,

453

Winne. Divers kinds of Winning,

590

What a Minister must doe to win soules,

591

To be won what it [...],

ibid.

Why all are not won at once,

592

By what meanes we may win wicked men in our conversation,

594

Wise Wisedome. Why many Wise men are rather confounders than founders in grace and goodnesse,

296

How the ignorant may herein notwithstanding be supported,

297

Five waye's we should shew forth the Wisdome of Christ,

329

What this Wisedome must not have in is,

ibid.

Woman. In what things a Woman is more fraile than man,

643

Word. How powerfull,

55

Vide Scripture.

How many wayes sin hinders the growth of the Word,

200

How to be desired,

221

How our affections to it may be discerned,

222

Other signes of it,

ibid. &c.

Impediments thereof both externall and internall,

223, 224

Meanes to get desire to it,

225

How to preserve our desires to it,

226

Foure motives of getting it,

227

How farre wicked men may desire the Word,

230

The sweetnesse of the Word,

240

Rules for applying the Word aright,

288

When, and how a man is said to be offended at the Word,

310

The Word must be the warrant for all our actions,

422

Its praise,

189

The only outward meanes to beget the seed of grace in us.

190

Eight things needfull in us to heare the Word of God as the Word of God,

ibid.

How the Word is said to live,

191

Sixe wayes to shew the life of the Word in our conversation,

ibid. &c.

Gods Word should be our maine care,

199

The power of the Word Preached,

200

Workes. How men shall be judged according to their Workes,

129, 130

How infants,

130

How poore men,

131

Manifold distinctions of Gods works,

148

[Page]How wonderfull Gods Workes are,

274

The uses of it,

275

To be a Worker of iniquity signifies three things,

397

Wherein Workes are good,

398

Rules to be observed in doing good Works,

399, 400

The divers kinds of good Works,

400, 401

How any man that is not absolutely good can be said to doe good Workes,

401, 402

What Workes are good for,

402

How a man may lose his Workes,

403

What Works may and ought to bee shewed,

404

We should by good workes silence the wicked,

454

World. Contempt of the World shewed in foure things,

331

Worship. Actions about Gods Worship of two sorts,

432, 433

Many defects in Gods Worship,

548

Wrongs. Reasons against righting Wrongs by our owne private revenge,

498

We may not (in some cases) resist but endure Wrongs,

ibid.

To suffer Wrongs is profitable,

ibid.

Places of Scripture herein expounded occasionally.

[Page]

GEnesis 10. ver. 9.

p. 428

Exodus 26. ver. 8.

p. 98

Leviticus. 14. à ver. 4. ad 32.

p. 165, ad 173.

Cap. 16. ver. 12, 13, 17,

p. 26

Numbers 19. à ver. 1, 2. ad 7.

p. 23.

Psalme 19. ver. 10.

p. 240

Psalme 119. ver. 103.

ibid.

Psalme 145. ver. 8, 9.

p. 32

Proverbs 15. ver. 30.

p. 447, 448

Proverbs 22. ver. 1.

p. 447

Esay 53. ver. 7.

ibid.

Jeremiah 11. ver. 19.

ibid.

Matthew 16. ver. 18.

p. 250

John 1. ver. 29. 36.

147

Acts 5. ver. 10, 28, 29.

p. 435

Acts 17. ver. 30.

p. 127

Romans 2. ver. 10.

p. 449

Romans 12. ver. 3.

p. 104

2 Cor. 2. ver. 14, 15.

p. 241

Ephesians 4. ver. 17, 18.

p. 458

1 Thess. 5. ver. 15.

p. 686

Hebrewes 4. ver. 12.

p. 55

Hebrewes 12. ver. 9.

p.374

2 Epist. Johan. ver. 8.

p. 593

FINIS.

Information about this book

Title statement

A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

Byfield, Nicholas, 1579-1622.

Edition statement

1637

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-03 (EEBO-TCP Phase 1).

ID [DLPS]

A17385

ID [STC]

STC 4212

ID [STC]

ESTC S107139

ID [EEBO-CITATION]

99842841

ID [PROQUEST]

99842841

ID [VID]

7533

Availability

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A17385)

Transcribed from: (Early English Books Online ; image set 7533)

Images scanned from microfilm: (Early English books, 1475-1640 ; 708:07)

Source

— A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published., Byfield, Nicholas, 1579-1622., Gouge, William, 1578-1653., Byfield, Nicholas, 1579-1622. Commentary: or, sermons upon the second chapter of the first epistle of Saint Peter. aut, Byfield, Nicholas, 1579-1622. Sermons upon the ten first verses of the third chapter of the first Epistle of S. Peter. aut, Byfield, Nicholas, 1579-1622. Sermons upon the first chapter of the first Epistle generall of Peter. aut.

Extent

[14], 196 p., 197-200 leaves, 200, [8], 201-569, [3], 573-599, 596-654, 657-706, [20] p.

Printed by Miles Flesher and Robert Young,. London :: M DC XXXVII. [1637]. (Includes reprints of "Sermons upon the first chapter of the first Epistle generall of Peter", "A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter", and "Sermons upon the ten first verses of the third chapter of the first Epistle of S. Peter". The second and third are edited by William Gouge, who signs the prefaces.) ("A commentary upon the first chapter of the first Epistle generall of St. Peter" has separate dated title page with "printed for Nathanael Butter" in the imprint. "A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter" has separate title page with "printed for George Latham. M DC XXXVI" in the imprint. "Sermons upon part of the third chapter of the first Epistle of St. Peter" has separate dated title page with "printed by Robert Young" in the imprint. Pagination and register are continuous throughout.) (Includes index.) (Reproduction of the original in Cambridge University Library.)

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