A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 12
VERSE 12.
And have your conversation honest amongst the Gentiles; that they which speak evill of you, as evill doers, may by your good works which they shall see, glorifie God in the day of their visitation.
HItherto of the dehortation. The words of this verse are an exhortation: wherein consider both what hee exhorts to, and by what reasons. The matter hee exhorts to, concernes their outward conversation, which he would have to be honest and amiable. The reasons are,
First, because the Christians lived among Gentiles, that imbraced not the true Religion.
Secondly, because divers of these Gentiles were so spitefull against the Christians, that they would take all occasions to speake evill of them.
Thirdly, because some of them that now did speake evill of them, might hereafter be converted to the true Religion.
Fourthly, because if they now observe their good works, when they shall be visited of God, they will much magnifie them to the great glory of God.
That which he then exhorts them to, is the care of their conversation; which he amplifies, by shewing what kinde of conversation hee would have it to be, viz. A faire or honest conversation.
And have your conversation honest.]
Divers things may be hence observed:
First, that a sound Christian must shew himselfe to be so by his conversation; a Christian must shew the power of his Religion by his works, and by sound practice; and that too, amongst men abroad: he must be knowne by his fruits, Col. 1.9, 10 Tit. 2.12. and therefore the Apostle beseecheth them to prove before the Gentiles, that they were true Christians, by their works and conversation.
This reproves their discontentment that are vexed because they are not reputed for sound Christians, and yet shew no care of a conscionable behaviour in their dealings and carriage among men; and withall, this may warne all sorts of Christians to looke to themselves, that they be not deceived with vaine shadowes in pretences; for '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 onelyonly studie the duties of the first Table, but wee must be carefull to prove the power of our Religion in the sound practice of the duties of the second Table: we must live righteously as well as religiously, Tit. 2.12. wee must adde vertue to our faith, 2. Pet 1.5. and withall, we should labour to excell in honesty, to carry our selves so in all our dealings, that our carriage might allure, through the fairenesse of our behaviour; we must in the things of honesty, strive for an alluring carriage. There be divers things in our outward conversation, which set a great glosse upon many actions, and certaine particular duties which shew exceeding comely in a Christian mans behaviour; those the Apostle would have us to studie and be careful of, even all things that are honest, and might win credit to the profession of Religion, Phil. 4.8.
This then is the question: What are those things which would so adorne the outward conversation of Christians, and make it faire and amiable? For answer hereunto, there are Sixe things which are of singular praise, and much adorne a Christians conversation, and make it faire.
The first is harmelesnesse; to bee free from all courses of injury, and cruelty,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.
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 onelyonly 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 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 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, onelyonly to cover needelesse society with them. Lastly, a difference must be put betweene the open enemies of God, and such as give some hope of inclination to Religion, though yet they be not manifestly religious. There are some persons that are inoffensive, so as they are not guily of any grosse and open crime, and seeme to favour Religion and the exercises thereof, and doe desire the society of the godly, and take no pleasure in evill company; now we must beware that we judge not rashly of these, to account them as Gentiles, and such as are without; and with these wee may hold more sure society.
Doct. 4. It may be lastly hence observed, That to convince or winne the Gentiles, honesty of conversation is chiefly to be respected; honesty, I say, not Religion. To shew the practice of religious duties before them, is a way to irritate them: they must bee beaten with their owne weapons, and overcome in the things they professe to bee good. The way to amaze them that are without, is to shew that religion formes in us such things as they confesse to be good, yet cannot come to, or not in such a manner or degree: such as are faithfulnes, chastity, meekenes, wisedome, taciturnity, mercy, or the like. The use should bee therefore to teach godly Christians, in the places where they live, to looke to this point: not onelyonly 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 onelyonly 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 onelyonly 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.
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 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 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 onelyonly 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, 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 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 onelyonly can doe good workes; good workes are onelyonly 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: 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 onelyonly, 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 onelyonly 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 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 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 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 onelyonly 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; onelyonly 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, 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 onelyonly, 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 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 onelyonly 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 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 onelyonly 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▪ 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 onelyonly 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.
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 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 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.
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 onelyonly 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 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, 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.]
1Men 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 onelyonly men, but other creatures: so he visited the earth,2God 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 onelyonly.
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 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,1In 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 onelyonly 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.
Thus of the visitation of justice. The visitation of mercy followes.
2God 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 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:1Hee hath a new Lord. He that was wont to walke onelyonly in the way of the wicked, is now a companion onelyonly with them that feare God: all his delight is in them, Psal. 16. and 26.2New 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,3A 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. 36.27.4A 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,1It hath no guile. and is more desirous to be good than to seeme so.
2 There is not malice and passion there, Esa. 11.2It 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,3It 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 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. 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 onelyonly.
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 onelyonly 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 onelyonly 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 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 onelyonly 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 onelyonly, 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 onelyonly 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 onelyonly there is a season, but withall, that it is but a short time in comparison; therefore here called, The day of visitation. Now a day is one of the least measures of time: and this ariseth not onelyonly 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.
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 onelyonly 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 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 onelyonly 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.