A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 6

A Commentary on 1 Peter 1-3 · Exposition of chapter 2 · Exposition of verse 6

p. 271Verse 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 p. 272is 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 onelyonly 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, vvhichwhich 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 onelyonly can minister solid comfort to us in adversity, and these onelyonly 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 p. 273doubts, 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.] foreign

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.

p. 274And 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 onelyonly 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.Mal 3:1 And of the ends of his comming, he makes a proclamation all the world over,Esay 55.4.Isa 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.Isa 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.Matt 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: OnelyOnly 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.

p. 275Thus 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, vvhichwhich 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 p. 276of 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 p. 277that 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 onelyonly hath God placed salvation for Israel, his glorie: OnelyOnly the godly are Gods Israel: OnelyOnly in Israel doth God glorie, and onelyonly 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, onelyonly 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 onelyonly, that a righteous nation may enter in, Esay 26.1, 2. Men may deceive themselves, but God will not be deceived: For hee hath p. 278his fire in Sion, and furnace in Jerusalem: Hee will try every man, and make his count onelyonly 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. 14.5.1 Kgs 19:11 Kgs 19:21Rev 14:5First, 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.Ps 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 p. 279affected 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.Isa 4:5Isa 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 onelyonly comes out of Sion, Psal. 14.7. In Sion onelyonly 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 p. 280false.Esay 49.1….Isa 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 onelyonly 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 onelyonly 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 onelyonly 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 p. 281for 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 p. 282after 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 onelyonly 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 onelyonly 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 onelyonly 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.

p. 283Thirdly, 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 onelyonly 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 onelyonly 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 onelyonly, 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 p. 284life.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.Ps 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, p. 285Acts 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.Rom 3:25 & so need not be ashamed at any time of their condition, Ioh. 1.12. Fourthly, p. 286in 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 p. 28761.7. 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.