A Commentary on 1 Peter 1-3

Verse 4.

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

HItherto of the exhortation, as it concerns the Word of God. The exhortation, as it concerns the Son of God, follows, from verse 4. to verse 13: wherein it is the purpose of the Apostle, to show unto them in the second place the principal means of holiness, even the original fountain it self, and that is Christ; to whom they must continually come to seek grace, if ever they will prosper and grow in godliness.

In the exhortation, as it concerns Christ, three things may be observed.

First, the Proposition: wherein he tells them what they must do, verses, 4. and 5.

Secondly, the Confirmation of it, and that two ways. First, by testimony of Scripture, showing what Christ is; which Scripture is both cited and expounded verses 6, 7, 8. Secondly, by the consideration of their own excellent estate in Christ; which is set out positively, verse 9. and comparatively, verse 10: or thus it is confirmed by arguments taken from the praise, first, of Christ, verses 6, 7, 8. Secondly, of Christians, verses 9, 10.

Thirdly, the conclusion: where he shows the use they should make, both in what they should avoid, verse 11. and in what they should do, verse 12.

That which in general may be observed, is, that Christ is the main Fountain of all grace and holiness. It is he that fills all, in all things, Eph. 1. ult. All the treasures of wisdom and grace be in him, in whom the God-head dwells bodily, Col. 2.3, 9. It is he that is made unto us of God, wisdom, righteousness, sanctification, and redemption, 1 Cor. 10.30. He was long since acknowledged to be the Lord our righteousness, Ier. 23.6.

The knowledge hereof may both inform, instruct, and comfort us.

First, it may inform us concerning the grievousness of our disease. The nature of man is so far past cure, that unless the Son of God sanctify himself with unspeakable holiness, we can never be sanctified, John 17.19. yea, the Word it self is not available without the grace of Christ, as it appears in that seventeenth of John : where both the Word and Christ are entreated of.

Secondly, it may teach us, first, to ascribe glory to Christ, who in this respect is most worthy to be acknowledged the Head of all Principalities, but especially the Head of the Church; from whom cometh influence of all grace and goodness, Eph. 1.21, 22, 23. Secondly, it should teach us, above all gettings, to labor to get Christ crucified into our hearts. It is Christ in us, that must be our riches, and our hope of glory, Col. 1.27. yea, this will be unsearchable riches to us: we should determine to know nothing, save Jesus Christ and him crucified, 1 Cor. 2.2. Thirdly, let him that glorieth, glory in the Lord Jesus, 1 Cor. 1.4, 7. And therefore God forbid I should rejoice in anything, but the Cross of Christ; whereby I am crucified to the world, and the world is crucified to me, Gal. 6.14.

Thirdly, it should be a great comfort to the Godly, both in respect of their union with him, in regard their Head is so infinite in holiness, •• also in respect of that supply and help that they may continually have from him against all their infirmities and defects; and lastly, in respect of the hope of the full confirmation of their holiness in the day of Christ.

And thus of the general Doctrine.

The first thing in the exhortation to be considered, is the Proposition • : inwhich which, two things are to be marked. First, what Christ is; secondly, what the Christian must be in respect of Christ.

There are five things in the description of Christ. First, he is a gracious Lord: that is imported in the first word; To whom, that is, which gracious Lord, mentioned in the former verse. Whereby the Apostle applies that to Christ, which was before spoken of God generally, as he that is God with the Father, and as that person in whom the Lord shows his graciousness to men. Secondly, he is a living stone. Thirdly, he is in respect of the world, and the base respect and usage of him, once disallowed of men. Fourthly, he is elect of God. Fifthly, he is precious.

Now, that which Christians must be and do, that they may receive holiness from Christ, is, that first, they must come unto him. Secondly, they must be lively stones. Thirdly, they must be built up in him. Fourthly, they must become a spiritual house. Fifthly, they must be a holy priesthood, to offer up spiritual sacrifices unto God, such as may be acceptable in Jesus Christ. For, it is to be noted, that the word Are built up, may be rendered, Be ye built up: howsoever it be read, the intent is, to persuade them thereto. Ye are built up, that is, if you be right, that is a thing must not be wanting: so the sense is the same.

First, then, of the description of Christ. And therein, the first point of doctrine that offerethit self to our consideration, is, that Christ is a gracious Lord. He is a Lord and Master to all true Christians; and such a Lord and Master as never men served, for wonderful graciousness. That he is a Lord to the faithful, is evident by other Scriptures also, 1 Cor. 1.2. He is said to be a Lord to all that call upon him in every place. Thus David calls him, My Lord▪ Psal. 110.1. And great Apostles confess themselves to be his servants, Rom. 1.1. I ••• . 1.2 Pet. 1.1. And that he is most gracious, the Apostle shows, when he tell • , that all Ages have cause to wonder at the marvelous kindness that God hath shown to men in Christ.

The use may be both for information, instruction, and consolation.

First, we may 〈◊〉 be informed, that Christ is God with the Father. For the which the Prophet David, Psal. 34. (whence the words of the for 〈…〉 borrowed) Give to God, the Apostle applies here unto Christ: and the reason of the application may in the second place inform us, that God is gracious to men only by Jesus Christ. It is impossible ever to feel or taste of God's graciousness, but in his Son. And thirdly, we are here told, as it were, that Christ is God visible. God is made visible and sensible 〈◊〉 men by Jesus Christ: This is that mystery of godliness: God is manifested in the flesh.

Secondly, is Christ our Lord and Master? then these things will follow:

1. That we must live and die to Christ, Rom. 14.7, 8, 9. we are not our own men; we must live to him that died for us, 2 Cor. 5. ult. The love of Christ must contstrain us, and all old things must be passed, and all things must become new unto us. If Christ be our Lord, where is his service? he must rule us, and rule over us. If we walk in the vanity of our minds, according to the deceiveable lusts of our old conversation, we have not yet learned Christ, nor the truth that is in Jesus, Eph. 4. And therefore letus 〈…〉 look to his ways, as he that must one day give account of 〈…〉 Christ, which will be judge both of quick and dead Rom. 14.

2. That every 〈◊〉 bow at the name Christ, and every tongue must 〈◊〉 his 〈◊〉 , to the glory of God, Philip. 2.1. Rom. 14. We must all take motion of 〈◊〉 supreme authority, and form in our hearts, all possible reverence toward him.

3. We must not judge one another. For, what have we to do to judge another man's servant? He stands or falls to his own Master, Rom. 14. 4, 9.

Thirdly, it ought to be the singular joy of our hearts, that we serve so glorious a Master. Never servants served such a Lord, as it may appear by the enumeration of divers particular differences, As:

First, other masters are not wont to die for their vassals: Christ shed his blood for us, one drop of whose blood, was more precious then all the bloods of all the men in the world; and this he did, only to ransom and redeem us, that we might be a peculiar people unto him, Titus 2.13.

Secondly, never Master had such power to prefer his servants: Christ hath all power in heaven and in earth, Mat. 28. and all that, to enrich us.

Thirdly, we serve the best Master, because we serve him, that is King of Kings, and Lord of all other Lord's, Revel. 19.

Fourthly, in the service of other masters, there is wonderful difference of places, and many of the servants serve in the lowest, and basest offices, without hope of any gain, or respect: But in Christ Jesus there is no difference, bond and free, male and female, Jew • and Grecian, &c. in Christ are all one, Col. 3.11.

Fifthly, other Lord's may advance their servants to great places, but they cannot give them gifts to discharge them: but Christ doth enrich his servants with every needful gift for the discharge of their callings, 1 Cor. 1.30. Eph. 1. ult.

Sixthly, other servants know, that their Lord's may and do die, and so they leave their servants usually unpreferd: But Christ lives forever, as the Author of eternal salvation to them that obey him.

Seventhly, other Lord's may take offense, and do often put away their servants: But whom Christ loves, he loves to the end, so as whether they live, or die, they are still Christ's, Rom. 14.8.

Eighthly, no Lord can give such sure protection to his servants, as Christ gives to his: No man shall pluck them out of his hands, Efay 4.5, 6. Job. 10. And whatsoever wrong is done unto them, he takes it as done to himself: and therefore the afflictions of his servants, are called the afflictions of Christ, 2 Cor. 1.4.

Ninthly, and lastly, never Lord was so boundless in his favor, Christ makes his servants his fellows, 1 Cor. 1.9. They sit with him there in heavenly places, Eph. 2.5, 6. He is not ashamed to own them as his brethren, Heb. 2. His servants he makes sons, and heirs too: yea, heirs with himself unto God, Rom. 8. Never man was so fond of his wife, as Christ is of his servants, Rom. 7.4. and all the book of Canticles shows it. Finally, they shall all mign with him and be partners with him in his glory, after they have labored, and suffered a little: when he appears in glory, they shall be forever glorified with him.

Secondly, The second thing affirmed of Christ, is, that he is said to be a living stone.

A living stone. ]

A stone, and a living stone. The holy Ghost is used in Scripture to liken God and Christ unto a stone: so Gen. 49. 24. God is said to be the shepherd and stone of Israel, and Revel. 4.3. God is likened to a jasper stone, and Psal. 118.22. Christ is said to be the stone, which the builders refused: and so in many other places.

Christ is said to be a stone, three ways. First, For he is either a rock or stone for refuge, because in Christ men may safely rest against all the surges, and waves of affliction in the sea of this world, Psal. 18. Secondly, Or else he is a stone of stumbling, as the Prophet Isaiah called him long since, Chap. 8.14. And the Apostle Paul acknowledgeth the same, Rom. 9.33. and this Apostle in verse 6. following, Because wicked men take occasion from this doctrine of Christ to fall into sin, and mischief, and because if Christ may not be the means of their salvation, he will be an occasion of their falling: but in neither of these senses is it taken here. Thirdly, But Christ is here likened to a foundation stone, to signify, that it is he, upon whom all the Church must be built. This is that stone, which was cut out of the mountain without hands, Dan. 2.45. that hard stone of which the Prophet Zach • ry speaks. Chap. 4.7, 10.

He is said to be a living stone: and some think to liken him thereby to a flint stone, which being smitten, the sparkles (as if it had fire in it) give fire and light to other things. It is true, that Christ hath life in himself, and doth give the sparkles upon the flames of life and light to other men. But I think; the stone here doth not import so much by any likeness in it, because it is a corner stone in the building, which usually neither is, nor can be of flint. But he is said to be a living stone, to distinguish him from material stones; and by that word living, to show what the metaphor stone cannot resemble: For though a stone might shadow out the continuance, and eternity of Christ by the lastingnesse of it; yet life is given here to Christ, not only because he lives himself, and can do no more, Rom. 6.9. But because he is by effects, life, that is, he makes life in the godly, whereby they become living stones also.

The main doctrine here intented, is, that Christ is the only foundation of the Church.

Ob. David is said to be a stone, and a hard stone of the corner, Psal. 118.

Sol. David was so only by way of type, his life being somewhat like the state of Christ, in respect in the oppositions of men, and preferment from God: and that that place doth specially belong to Christ, appears by the application of Christ himself, Matth. 21.32.

Ob. But the Apostles are said to be the foundation of the church, Eph. 2.20.

Sol. The place is to be understood of the doctrine of the Apostles, which treats in one main point of Christ.

Ob. But the Church is founded upon Peter.

Sol. The Church is not built upon Peter, but upon the rock, which was the confession of Peter, and so the doctrine of Christ: for the text doth not say super banc Petrum, but super banc Petram.

Use. The use may be first, for confutation of the Papists, about their blasphemous doctrine, in ascribing this glory of being the foundation of the Church, unto Peter, and so to the Pope: which they do most absurdly: for that place, Matth. 16.18. is not understood of Peters person, but of his confession. And besides, if it had been true of Peter, by what word of Scripture shall it be proved, that it is true of the Pope, who is not once named in Scripture, except he be described as Antichrist? Besides, if the Church be built upon Peter, or the Pope, then it will follow, we must believe in Peter and the Pope, else we cannot be founded on them: which is extremely blasphemous: but that it may be put out of all doubt, let us hear the testimony of Peter himself, who best knew his own right; and you see in this text, Peter says, Christ is the living stone, and not he.

This likewise imports the misery of all such, as run after other gods, their sorrows shall be multiplied. Psalm 16.4. They build in the sand, quite besides the foundation, and so do the Papists, that put their trust in Saints and Angels.

But especially this should teach us, as we are here exhorted, to build all our faith and hope in Christ, and to cleave to him in all uprightness of heart and life, and the rather, because this stone hath seven 〈◊〉 , and most perfectly views all and every part of this building, that every stone be set right, &c. Zachar. 3.9.

Especially we should rest upon this stone, when we have any great suit to God: and have occasion, to continue to hold up your hands in prayer, and so we shall prosper, as it was with Moses, Exod. 17.12.

Lastly, it should be the singular joy of our hearts, when we see the corner stone cast down, and God begin to build in any place the work of godliness, and religion: We have more cause to rejoice for that spiritual work, then the Jews had to shout, when the corner stone of the Temple was brought out to be laid for a foundation of the building, Zachar. 4.7, 10.

Thirdly, the third thing said of Christ, is, that he was disallowed of men

Disallowed of men. ]

This is added of purpose, to prevent scandal, which might arise from the consideration of the mean entertainment, the Christian Religion found in the world.

The point is plain, that Christ was disallowed of men: and this is evident in the stone: The greatest part of the world regarded him not: The Gentiles knew him not, and the Jews received him not: Though three things in Christ were admirable; his doctrine; his life; his miracles: yet the Jews believed not in him: He came unto his own, and his own received him not; Nay, they reviled him, called him Samaritan, and said, he had a Devil. They preferred a murderer before him, and their wise men, even the Princes of this world, crucified the Lord of life and glory. This as it was storied by the Evangelists, so it was foretold by the Prophets: Isaiah. 53. and 49.8. and so we see, he is still of almost the whole world. The Pagans yet know him not: The Jews yet renounce him: The Turk receiveth him but as a Prophet: The Papists receive him but in part; and wicked men deny him by their lives.

Uses. The first impression this should make in our hearts, is, admiration and astonishment. This should be marvelous in our eyes, that men refuse the Son of God: miserable men, their Savior; captives, their Redeemer, and poor men, such unspeakable riches as is offered in Christ, & that almost all mankind should be guilty of this sin; so as in comparison, he should be Elect only of God.

Secondly, since this was foreseen and foretold, we should be confirmed against scandal, and like never a whit the worse of Christ or Religion, for the scorns and neglects of the world.

Thirdly, since the world disallowes Christ, we may hence gather, what account we should make of the world and the men of the world: we have reason to separate from them that are separated from Christ, and not to love them that love not the Lord Jesus, 1 Cor. 16.23.

Fourthly, we may hence see, how little reason we have, to take the counsels and judgments of carnal men, though our friends, and never so wise in natural or civil wisdom: their counsels were against Christ, they disallow Christ, and all Christian courses.

Fifthly, why are we troubled for the reproaches of men, and why do we fear their revilings? Shall we hear, that Christ was disallowed, and shall we be so vexed, because we are despised? Nay rather let us resolve to despise the shame of the world: and to follow the author of our faith, even in this cross also?

Sixthly, we may be hence informed, that indiscretion or sin, is not always the cause of contempt: For Christ is disallowed, and yet without all spot of indiscretion or guile.

Seventhly, and chiefly, we should look everyone to ourselves, that we be not of the number of those, that disallow Christ.

For Christ is still disallowed of men, and if any ask,

Question. Who are they, that in these days be guilty of disallowing of Christ?

Answer. I answer, Both wicked men, and godly men too.

Wicked men disallow him, and so do divers sorts of them, as,

First, Heretics, that deny his Divinity, or humanity, or his sufficiency, or authority, or his coming, as did those mockers mentioned, 2 Pet. 3.

Secondly, Schismatics, that divide him, and rend his body mystical, 1 Cor. 1.10.

Thirdly, Pharisees and merit-mongers, that by going about to establish their own righteousness, deny the righteousness of Jesus Christ, Rom. 10.4.

Fourthly, Apostates, that falling from the fellowship they had with Christ, would crucify him again, Heb. 6. 2 Pet. 2.

Fifthly, Epicures and profane persons that will sell Christ for a mess of pottage with Esau, and love their pleasure more then Christ, Heb. 12.16. 2 Tim. 3.

Sixthly, Papists: who therefore hold not the head, because they bring in the worship of Saints and Angels, Col. 2.19.

Seventhly, Whoremongers and fornicators, who give the members of Christ unto a harlot, 1 Cor. 6.15, 16.

Eighthly, Revilers: that speak evil of the good way of Christ, and reproach godly Christians, especially such as despise the Ministers of Christ. for he that despiseth them, despiseth Christ himself, Matth. 10.

Ninthly, Hypocrites: that profess Christ in their words, but deny him in their works.

Tenthly, the fearful: that in time of trouble dare not confess him before men, Matth. 10.

Eleventhly, All wicked men: Because they neglect their reconciliation with God in Christ, and will not believe in him, nor repent of their sins: All that will not be reconciled, when God sends the word of reconciliation unto them, Isaiah 52.11.

Secondly, Godly men sin against Christ, and are guilty of disallowing him.

• 1. When they neglect the establishing of their hearts in the assurance of faith.
• 2. When they faint and wax weary of prayer, and trusting in God in the time of distress, Luke 18.1, 8.
• 3. When our hearts wax cold within us, and are not inflamed with fervent affections after Christ. We neglect him, when we do not highly esteem him above all earthly treasures, Phil. 3.9.

The fourth thing affirmed of Christ, is, that he is chosen of God.

Chosen of God. ]

This is one thing we must carefully know, and effectually believe, concerning Christ, namely, that he is chosen of God. This was conscionably believed concerning him, as appears, Isaiah 42.1. and 43.10. and 49.2. Mat. 12.18. Now, Christ may be said to be chosen of God in divers respects. First, as he was from all eternity appointed and ordained of God to be the Medi • tor and Redeemer of all mankind, 1 Pet. 1.20. Secondly, as he was called peculiarly of God from the womb by a special Sanctification unto his office, Isaiah 49.1. Thirdly, as he was by solemn rites inaugurated unto the immediate execution of his office; • s, by baptism, and the voice from heaven, &c. Math. 3. Fourthly, as he was approved of God, and declared mightily to be the Son of God, and the Savior of the world, by the glory done to him of God, notwithstanding the scorns and oppositions of the world, Isaiah 49.7.

The use may be both for Information and Instruction.

For, hence we may be informed concerning divers things.

First, that God's work shall prosper, notwithstanding all the scorns or oppositions of men: God's choice is not hindered, but Christ is separated; and sanctified, and appointed to the work of redemption, the perverseness of men notwithstanding. The unbelief of men cannot make the faith or fidelity of God of none effect, Rom. 3.

Secondly, that God doth not choose as men do. The mean things of this world (as the world accounts mean) and the vile things of this world may be dear in God's sight. For, as it was in the calling of Christ: so is it in the calling of Christians: such as the world disallowes, may be dear to God, 1 Cor. 1.27, 28.

Thirdly, Hence we may note the free grace of God in the sending and giving his Son. He is fain to choose for us: we did not choose Christ first, John 15.16.

Fourthly, That to choose Christ, is, with Marie, to choose the better part: it is to imitate God, and choose like God, to forsake the world, and the wills; and lufts, and judgments of the wicked men of this world, and to cleave only to Christ, as our all-sufficient portion and happiness.

Fifthly, That all the enemies of Christ shall be subdued either by conversion when they come in to worship Christ, or by confusion, when they are broken by the power of Christ. Even Kings shall submit themselves, and worship him that is thus abhorred and despised of men, &c. Isaiah 49.7.

Sixthly, That it is a singular happiness to be chosen of God: it was the honor of Christ here, &c. And therefore, Blessed is the man whom God chooseth. Happy is the Christian whom God electeth; Psalm. 65.4. Luke 10.20.

Secondly, It should teach us divers duties.

First, to observe, and admire, and acknowledge the Lord Jesus, the Chosen of God, we should with special regard confess unto the glory of God herein, which the word Behold importeth, Isaiah 42.1. We should be God's witnesses against the world, and all the servants of any strange god, that this Jesus of Nazareth is that Son of God, and Savior of the world, Isaiah 43.10. It is one main end of the praises of Christ in this place, To raise up our dull and dead affections to the highest estimation and admiration of Christ, and his glory with the Father, &c.

Secondly, We should learn of God, how to make our choice. On the one side is offered unto us the pleasures and profits of the world, and the enticements of sin and Satan: and the other, in the Gospel of Christ is set forth and offered to us as the means of our happiness. Now, it is our part to take to Christ, and renounce the world, and forgo the pleasures of sin, which are but for a season: we should utterly refuse the voice of sin, never to be the guests of such folly, but rather to listen to the voice of wisdom, Proverbs 7. and 8.

Thirdly, Is Christ chosen of God, that one of a thousand? Then it learns the Church to be in love with him, yea, to be sick of love, as is imported, Canticles 5.8, 9, 10. An ordinary affection should not serve the turn: our hearts should be singularly inflamed with desire after such a match, found out and chosen of God for us.

Fourthly, we should not rest here: but, when God hath declared his choice, (as he did by a witness from heaven, even his own voice, Math. 17.5.) we should then hear Christ, and, as the Prophet saith, wait for his law, Isaiah 42.4.

Fifthly, Yea, we should so kiss the Son, whom God hath declared as King, by doing our spiritual homage unto him, as that we resolved, both high and low, the greatest estate as well as the meanest, to serve him with all fear, and rejoice before him with trembling: we must express our thankfulness by all possible obedience of heart and life, Psal. 2.11.

Sixthly, we should follow his Colours, and take his pa • t, and contend for the truth against all the world, and in particular against Antichrist, that man of sin, Revel. 17.14.

Seventhly, We should imitate the praises and virtues of this chosen One, especially in two things: to weet, humility and constancy, as the Prophet Isaiah showeth, 42.2, 3, 4.

Lastly: And specially this Chosen, or rather this knowledge of this Chosen of God, should teach us to rely upon Christ without wavering, with all trust and confidence, for our reconciliation with God, for the obtaining of knowledge, comfort, deliverance, preservation, yea, and salvation too: for, this is he whom God hath given for a covenant to all people; and his soul delights in him: And therefore also we may run boldly to the Throne of grace, and put up our petitions by Christ. For, we are here assured, that God will deny him nothing, as these places evidently show: Psal. 42.6, 7, 8, 16. Psal. 49.6, 8, 9, 10, 11, 12. Math. 12.17. to 22. But then we must look to it, that we observe the seasons and opportunity of grace, Isaiah 49.8. 2 Cor. 6. 2. Let us therefore embrace, while God is to be found, and offers us Christ: for, we may seek when God will not be found, as Es •• sought the blessing when it was too late, Heb. 12.15.

And further: this may serve for singular terror to all unbelievers, that will not have Christ to rule over them. He is elected already of God, and therefore will mightily pursue all the enemies of God and the Church, and all those that disobey him whom God hath chosen: he will pursue them both with the terrors of his Word, his mouth being made like a sharp sword, and with the plagues of his hand, being made like a polished shaft, Isaiah 49. • . He will appear to wicked men in the day of wrath, as a mighty man, and as a man of war: though to his own he be as a Lamb, to them he will be as a Giant: they shall not be able to resist; and though he lift not up his voice in the streets of his people, yet he will set upon them with roaring, and singular terror, even with all the signs of furious displeasure: and though for a time he may seem to put up the contempt of men that disallow him, yet at the length he will not refrain, and will destroy at once, &c. Isaiah. 42.13. 14, 15.

Besides: This doctrine of Christ's chosen, or of God's choice, should notably check that unbelief and fearfulness that is too often found even in 〈◊〉 , in the dear servants of God. When God hath published his election of Christ for the service of our redemption, why doth some say, The Lord hath forsaken, and his Lord hath forgotten him? Can God forget his people? or will he ever deny his Chosen? Shall not Christ be regarded in our behalf, who is the person whom his soul loveth? Isaiah 49.8, &c. 13, 14, 15, 16.

Precious.]

First, in respect of his nature: he is the choicest 〈◊〉 in heaven and earth; never such a man: all the creatures in heaven and in earth are inferior to him. Secondly, In respect of his gifts: he is qualified with all the treasures of wisdom and grace, above all his fellows, Col. 2.3. Psal. 45. Thirdly, In respect of his works: never creature did works of such price, so useful, so exquisite, so transcendent. Fourthly, In respect of his sufferings: he paid such a price to God in the ransom of man, as all the world besides could not raise, or any way make. Fifthly, In respect of effects: he gives the most precious things: no treasures like those may be had from him: his very promises are precious, 2 Pet. 1.4.

This may serve, first, to inform us in divers things: as,

First, Concerning that matchless love of God to us, that gave us his Son who is so precious, Rom. 8.34.

Secondly, Concerning the horrible sin of Judas and the high Priests, that valewed him but at thirty pieces.

Thirdly, Concerning the most miserable condition of all profane people, and persons, even whole multitudes of people, that so neglect Christ, that can with Esau sell him for trifles, pleasures, or profits, even as mean sometimes, as a mess of pottage, &c. The more glorious Christ is, the more vile is their sin of neglect, or contempt of Christ. Woe to them, that disallow him then: Even to all those sorts of men before mentioned • Christ will not be a foundation stone to support them, nor a precious stone to enrich them, but as the upper and nether millstone to grind them to pieces, or as a rock falling upon them.

Quest. But what should be the reason, that Christ is in no more request amongst men?

Answer. First, One cause is man's ignorance, both of their own misery out of Christ, as also of the glory of Christ in himself, and of the privileges man might attain by him, and of the singular glory to come.

Secondly, Another cause is unbelief. Men have a secret kind of Atheism in them, and do not believe the report of the servants of Christ out of the Word, Isaiah 53.1, 3.

Thirdly, Another cause is, that the most men look upon the outside of the Kingdom of Christ, and of the estate of Christians; which, because they find it covered with afflictions, and seated in a low condition without outward splendor, they therefore contemn it: Our life is hid with Christ in God, Colos. 3.3.

Fourthly, But the main reason is, because men do falsely esteem of other things, they set so high a price upon their pleasures, profits, lusts, credits, honors, hopes, &c. that Christ is not remembered nor valued, unless it be at Judas his rate, and yet many will not value him at so much as thirty pence, but they will make shipwreck of a good conscience even for a penny, I mean for extreme small gain, in buying and selling, and such like dealing.

And thus much of the third thing we may be informed of.

The last is, concerning the wealthy estate of all true Christians. How rich are they, that possess this Mine of treasure, who have his spirit, graces, righteousness, ordinances, and glory!

And as it may thus inform us, so it should • each us.

Use 2. First, To account of Christ as most precious, to esteem of him as ever precious in our eyes, and show it;

• 1. By seeking to get Christ above all gettings.
• 2. By accounting all things but as dust and dung, in comparison of the excellent knowledge of Jesus Christ, Phil. 3.8.
• 3. By selling all, to buy this precious stone, Math. 13. forsaking father and mother, house and land for Christ's sake, and the Gospels.
• 4. By keeping our communion with Christ with all carefulness.
• 5. By avoiding all the ways, by which Christ is disallowed and disesteemed.
• 6. By longing for, and loving his appearing, 2 Tim. 4. hasting to it, and looking for his coming, 2 Pet. 3.

Secondly, to consecrate ourselves, and whatsoever is dear, and precious to God, and the service of Christ, striving to be a precious people, and peculiar to God, zealous of good things, and works, Tit. 2.12, 14. 1 Cor. 6.20.

Thirdly, We should live like such, as having attained so precious a treasure.

• 1. Living by the faith of the Son of God, Gal. 2.20.
• 2. Not being the servants of men, 1 Cor. 7.2, 3.
• 3. Keeping ourselves from all pollution, by which the Kingdom of God may be defiled, laying up this treasure in a pure conscience.

Lastly, Ministers, that know, that there is no other foundation but this living and precious stone, should study by all means to build gold, silver, and precious stones, and not hay and stubble, striving like skillful masterbuilders, to make the whole frame some-way answerable to the foundation, 1 Cor. 3.12.

Thus of the description of Christ. Now followeth what Christians must do, that from Christ they may receive virtue for the attaining of holiness of life.

First they must come unto him.

To whom coming. ]

Divers things may here be noted in the general.

First, that men may come unto Christ, even while they are on earth.

Secondly, that natural men, or naturally men are absent from Christ, or without Christ.

Thirdly, that without coming to Christ, we can never be sanctified.

Fourthly, that all, that once take taste of the sweetness of Christ in his ordinances, will come unto him.

Fifthly, that to come to Christ, is a continual work: Christians are still coming, their life is but a continued journey to Christ, or a daily seeking out of Christ, &c.

But in particular I especially consider two things.

First, how many ways men come to Christ.

Secondly, in what manner men must approach to Christ.

First, we must come to Christ divers ways.

First and chiefly, by believing in him: we must draw near to Christ by the assurance of faith, Heb. 16.22.

Secondly, by making him our daily refuge in prayer, using him as our continual mediator, and advocate, Psal. 65.12. Ierem. 31.9. carrying all our petitions to him, in all our distresses making our mo • ne to him, as the Client doth to the Counselor, or as the oppressed do to the judge.

Thirdly, by the frequenting his ordinances, viz. the Word and Sacraments, thus to come to his feasts, even to his great Supper, Prov. 9. Luke 14. 17. &c. Matth. 22. Thus we come to worship.

Fourthly, by contemplation, remembering him, and setting our affections on him, thinking on him that 〈◊〉 at the right hand of God, Col. 3.1.

Fifthly, by receiving his servants, and visiting them in their distresses: He that receiveth them, receiveth Christ, Matth. 10. and to visit them in prison, is to come unto Christ, or to visit Christ, Matthew 26.

But the four first ways are especially 〈◊〉 , and the first chiefly.

For the second:

We must come to Christ.

First, speedily: as, the men that suffer shipwreck, quickly haste to the shore.

Secondly, penitently: going and weeping we must go • , Iorem. 50.4. He calls to him sinners, and that to repentance, Matth. 9.13. we must come weary and heavy loaden, Matth. 11.28. we must return and come, Isaiah 25.12. and not, as they Ier. 7.9, 10. Zachar. 14.1, &c, that came in their sins with Idols in their hearts: we should come to Christ, as Benhadad did to A • ab, with ropes about our necks: that is, with all readiness to profess against ourselves our own vile deserts.

Thirdly, confidently: and with persuasion of faith, resting in his goodness, and casting out fear and doubts, Heb. 10.22. and 11.6. as the Le •• r came to Christ, Matth. 8.2. Heb. 4.16.

Fourthly, affectionately: we must come to him, as the love comes to her lover: so the Church to Christ, Canticles 2.10, 13.

Fifthly, importunately, as the woman of Canaan did; so as we will be set down with no repulses or delays, Mat. 15. as they with the Palsy-man, Mat. 9. Hosh. 6.1, 2. and as he teacheth us to come to God, Luke 18.1, 2, 3, &c. and as Job resolves, Chap. 27.2, 3, 7.

Sixthly, orderly: we should do as Job said: we should order our cause before him, and fill our mouths with arguments, Job. 23.3, 4.

Seventhly, obediently. We should come to Christ, as children to their fathers, and as the people to their lawgiver, to receive commandments at his mouth; so as our hearts might answer, eloe, I come to do thy will. If we would have God or Christ come to us, we must be such as David promiseth for himself, Psalm 101.1, 2, 3, 4.

Eighthly, sincerely. And we must show our sincerity,

• 1. By forsaking the way of the foolish, Prov. 9.6, 23, 4.
• 2. By coming in the truth of our hearts. For an hypocrite cannot stand before him without flattering lying, dissimulation, or wavering; not as the Israelites came to God, Psal. 78. 32, 34. So as Christ may discern, that we have a true thirst, whatsoever we want, John. 7. 37.
• 3. Thirdly, by renouncing all other hopes, as they said of God, Io • . 3.22.
• 4. By resolving to cleave to Christ in a perpetual covenant, Ier. 50.5.
• 5. By coming to Christ, notwithstanding dangers or difficulties: though it were with Peter to leap into the Sea, Matth. 14.29. or with the wisemen to come from the East, Matth. 2. and though we find Christ in a prison Matth. 25. and though it were to deny ourselves, and to take up our Cross daily, Luke 9.24.

Use. The use of all this should be chiefly to persuade with everyone of us to make conscience of this duty to come unto Christ, and the rather considering,

First, the necessity of •• here imported, in that without co •• ing to Christ we cannot possibly attain unto sound reformation of life: without Christ we can do nothing.

Secondly, the encouragements we have to come to him, and these ••• many. For,

1. If we consider the invitation of Christ, he calls us to come unto him, we cannot displease him by coming, but by not coming and neglecting him, Matth. 11.29. Cant •• . 2.10, 13. Matth. 22.3. John. 5.40.

2. If we consider the persons invited, or who may come: The simple may come, Prov. 9.3. The strangers may come, even 〈◊〉 from 〈◊〉 , Isaiah 49.12. & 56.4. Any that are 〈◊〉 , may come, John. 7.3 • . Yea, the basest and meanest may come, which is signified by that of the Parable, that they by the hedges and high-way side are compelled to come in: nor is there any exceptions at men's sins, but sinners may come, Matth. 9.13. Yea such, as are wounded and smitten for their sins, may come, Hos. 6. • . &c.

Thirdly, if we consider our entertainment when we come. He adopts all that come to him, John 1.12. He is ravished with affection towards them: we cannot more please him, than by coming to him, Gant. 4.8, 9. They are sure they shall not be rejected; John 6.37. Christ will ease them in all their sorrows, Mat. 11.29. He will heal them of all their diseases, of which the bodily cures were pledges in the Gospel. He will be as Manna from heaven to them: they shall never hunger, John. 6. yea, he will be life to them; the life of their present lives, and eternal life: they shall live forever, John 5.40.

Verse 5.

Ye also, as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Iosus Christ.

As lively stones. ]

IT is not unusual in Scripture, to compare men to stones: and so both wicked men and godly men.

Wicked men are likened to stones, first, for their insensibleness: and so the heart of Nabal was like a stone. Secondly, for their silent amazement, when iniquity shall stop their mouth: thus they were still as a stone, Exod. 15.16. Thirdly, for their sinking down under God's judgments: so the Egyptians sunk into the Sea like a stone, Ex. 15.6. And thus the wicked sink into hell like a stone. But chiefly in the first sense, for hardness of heart: their hearts by nature are like a stone. And in the comparison of a building, if they be in the Church, they are like the stones of the house that had the leprosy, or like Jerusalem when it was made a heap of stone.

Godly men are like stones too: they are like the stones of Bethel that were anointed. God is the God of Bethel: and the godly are as those anointed pillars, consecrated to God, and qualified with the gifts of the holy Ghost. They are like the Onyx stones given by the Princes, and set on the breast of the High Priest, in the Ephod. The High Priest is Christ. The Onyx stones are Christians. The Princes of the Congregation, are the Ministers that consecrate the souls of men which they have converted to Christ, who wears them on his breast, and hath them always in his heart and eye. They are like to the rich stones of a Crown lifted up, Zach. 9.16. They are like the stone with the Book bound to it, Ier. 51.63. They are never without of the Word God. But in this place they are likened to the stones of the T • mple, which in the Letter are described, 1 Kings 6.7, 36. and 7.9, 10. and in the Allegory, Isaiah 54.11, 12, 13. Sure it is, that the stones of this spiritual Temple, are the pla • e of Sapphires, as is said in Job in another sense, 28.6.

Now the godly are likened to stones in divers respects. First, they are like stones to grave upon, and so they are like those stones, which must have the Law graved upon, set up in mount Ebal, Deut. 27.2, 3, 4. What is the mount, but the world! and what is E •• l, but vanity, or sorrow? and what are those graved stones, but the godly with the Law of God written in their hearts, the light whereof shineth on the hill of the vanity of this world, and 〈◊〉 in the midst of all the so • rouse of this world? Secondly • they are likestones for strength and unmovednesse in all the storms of life. The rain pierceth not the stones, nor do afflictions batter the hearts of God's servants: strength is attributed to stones in that speech of Job. 6.12. Thirdly, They are like stones for continuance and durableness, they will last forever: so will their persons, and so ought the affections of their hearts. Lastly, they are like stones for a building, and that in two respects.

First if you consider the manner of their calling into the Church: they are digged out of the quarry of mankind, as stones digged out of the earth, being in themselves by nature but stones of darkness, such as might never have seen the light.

Secondly, if you consider their union with Christ, and Christians in one body, they are like the stone of the house compact in themselves, and upon the foundation.

Use. The use may be briefly: First, for information: Here is come to pass that saying that is written, God is able of stones to raise up children unto Abraham. Secondly, let all the servants of God take pleasure in the stones of this spiritual Zion, Psalm 102, 15. and let us all learn to be like stones in the former senses, for the receiving the impression of the law, and for constancy and durableness, and for care to keep our communion with Christ, and Christians.

Lastly; woe to the multitudes of wicked men, whom God neglects with that heavy curse, so as a stone is not taken of them to make a stone for the building, Ierem. 50.26.

Thus they are stones: It is added, they must be lively stones, to signify wherein they must not be like unto stones: they must not be dull, and insensible, they must be lively and cheerful, and that for divers reasons.

First, Because the second Adam is a quickening spirit, and they dishonor the workmanship of Christ, if they be not lively, 1 Cor. 15.

Secondly, Because one end of the offering, up of Christ, was, that their consciences might be purged from dead works, Heb. 9.14.

Thirdly, they are therefore condemned, according to men in the flesh, that they might live according to God in the Spirit, 1 Pet. 4.6.

Fourthly, Because we have been alive to sin, and it is a shame to express less life in the service of God, then we have done in the service of sin.

Fifthly, Because we have lively means, we are fed with living bread, John. 6. and we live by the power of God, 2 Cor. 13.4. and we have the Spirit of Christ in us, which is the fountain of life, and hath springs of joy in him, Rom. 8.9. John. 6. and the Word of God is lively and mighty in operation, Heb. 4.12. and Christ himself lives in us, Gal. 2.20.

Sixthly, because we profess ourselves to be consecrate to God as living sacrifices, Rom. 12.1.

Seventhly, because we have such excellent privileges: we partake of the divine Nature, and God is a living God; and we have precious promises, 2 Pet. 1.4. and we have plentiful adoption in Christ, and we have a hope of a most glorious inheritance, which should always put life into us, • Pet. 1.3, 4. and we have a secure estate in the mean time. For to live, is Christ: and to die, is gain; and whether we live or die, we are Christ's, Rom. 14.8. Phil. 1.21.

Use. The use should be therefore for instruction: We should stir up our s • lves, and strive after this liveliness, and that for the two reasons imported in this text to omit the rest. For without a ready heart, we shall make no riddance in matter of sanctification, and holy life, and besides, we shall extract but a small deal of influence from Christ. For it is here required, that we should be lively, when we come unto him.

Now this liveliness we should show: First, by contentation in our estate: Secondly, by patience and cheerfulness in afflictions, Rom. 5.2, 3. Thirdly, in the performance of holy duties with power and life: Thus we should be lively in prayer, such as will bestir themselves, and take no denial, as, Philip. 4.5, 6.

Quest. Now if any ask, what is good to quicken us against the deadness of our hearts?

Answ. I answer: First, faith and assurance makes a man's heart alive, we live by faith. Secondly, we must go still to Christ, who is the life, and by prayer still draw the water of life out of his wells of salvation. Thirdly, the word of God is lively, Heb. 4.12. Fourthly, godly society, and a profitable fellowship in the Gospel puts life into men, there is a great deal of provocation to good works in it. Fifthly, we should often meditate of the gain of godliness, and of the privileges of the promises belonging to the godly.

Use. This doctrine implies a great deal of reproof also: First, to Hypocrites, that have a name, that they live, but they are dead, Revel. 3. • . Secondly, to deelining Christians, that suffer their first love to abate in them, and can be contented to lose sensibly the power of affections, which formerly they had. Thirdly, to many drooping Christians, which out of melancholy, and unbelief, affect a kind of willful sadness, and heartlesues, hindering thereby their own assurance, and causing the easy yoke of Christ to be ill thought of, besides many other inconveniences.

Thus of the second thing.

Be ye built up. ]

It may be read either in the Imperative mood, or in the indicative. I think, the imperative answers more to the scope here, it being the drift to show, what we must do when we come to Christ.

The third thing then we must do, that we might extract virtue out of Christ for holiness of life, is, we must be built up; which imports two things. First, progression in faith: and secondly, repentance. We must not beging only, 〈◊〉 say the foundation, but we must still labor to be built up further, we 〈◊〉 be •• ill edified in our most holy faith, Jude 20. verse.

Now, that this may be attainted unto, that we may be built up, the similitude imports divers things.

First, preparation. A man, that will go about the work of godliness, 〈◊〉 think he goes about the building of a town, and therefore must cast up his 〈◊〉 for 〈◊〉 charge of it, and get his stuff prepared before hand.

Secondly, a constant relying upon Christ: if we build, we must build upon the rock, and not on the sands, Mat. 7. and 16.

Thirdly, the warrant of 〈◊〉 our actions out of the word of God. When Moses was to build the tabernacle, he made it just according to the pattern in all things about it, &c.

Fourthly, a respect of things necessary: w • e must not be entangled with 〈…〉 and doubtful disputations. The building of a Christian must be a 〈◊〉 palace. He must build gold, silver, precious stones, be must keep his 〈…〉 choice and necessary things, 〈…〉 . 8.9. 1 Cor. 3.1 Timoth. 1.4.

Fifthly, Counsel and Direction. Men must endure the hewing, and squar ••• , 〈◊〉 5.17, 18. To this end are Ministers given. Eph. 4. 12. The world 〈◊〉 , A ••• 20. 32. and so good conference may edi • ie, or 〈…〉 , Eph. 4. 29.

Sixthly, 〈…〉 building must have her distractions cast out, • Cor. 7. 52. David could not build 〈◊〉 Temple, because of his wars, and his •• rest on every side.

Seventhly, Order and distinction. Men must not take together a great deal of stuff, without order, confusedly: This is to build Babel, and not Zion.

Eighthly, Unity with the godly. The building must hold proportion with the walls, as well as with the foundation, Psal. 122. 3. 1 Cor. 8. • . and 13. Rom. 15.2. Eph. 4.12, 16.

Ninthly, Sobriety in the use of lawful things: All things are lawful, but all things edify not, 1 Cor. 10.23.

Tenthly, Prayer: for except the Lord build the house, in vain do they labor that build it, Psal. 127.1.

Out of all this we may inform ourselves concerning the causes of not profiting in many. The reason why many Christians are not built up, or why they increase not in godliness, is, that they are guilty of these; or some of these things implied in these directions.

First, some profit not by reason of their irresolution about the taking up of their cross in following Christ: They thrust into the profession of Religion, before they have sitten down to c • st what this profession may cost them, and so in the evil day fall away, Luk. 14.28.

Secondly, some can never thrive, because they place their godliness only in the frequency of hearing the Word, and the outward observance of God's ordinances: These build in the sands, they lay no sure foundation, Math. 7. 26.

Thirdly, others fail through unbelief, and so either by neglecting the assurance of God's savor in Christ, or by misplacing their confidence, trusting upon their own works, or Saints, or Angels, or the pardo • s, or penances granted or enjoined them. These are not built upon the rock, Mat. 16.

Fourthly, others prosper not, because they come not to the light of the Scriptures, to set whether their works be wrought in God, or no.

Fifthly, others are distracted either with unnecessary disputations, Rom. 14.1. or with excessive cares of life, Luke 21.34.

Sixthly, others are undone with self-conceitedness, they are stubborn, and will not be advised, or directed, or reproved.

Seventhly, disorder, or confusednesse in matters of Religion is the cause in others: This is a wonderful common defect: men do not go to work distinctly to see their works finished one after another.

Eighthly, others are kept back with personal discords, and jangling. Envy, or malice, or contention, or misrule, ea •• out the very heart of godliness.

Ninthly, others are letted by intemperance, in being drowned in the love of pleasures: They build, they sow, they eat, and drink, and follow pastines, neglecting the care of better things.

Lastly, neglect of prayer is an usual let and grievous impediment.

A spiritual house. ]

This is the fourth thing required of Christians. They must be as a spiritual house unto Christ: they must be that to Christ, that was signified by the Tabernacle or the Temple. For, every Christian is the substance of that which was signified by the Tabernacle.

Christ hath a five-fold Tabernacle. For, first, in the Letter, the Tabernacle or Temple at Jerusalem, was the House of God and Christ. Secondly, the whole world is but the Tent of Christ, who hath spread out the heavens like a curtain, &c. Thirdly, the heaven of the Blessed is the Tabernacle of Christ, the place where God and Christ dwell with the Saints, Revel. •• . • . and 13.6. Fourthly, the body of Christ is a Tabernacle for the Godhead, Col. 2.9. And so it is, that the Word is said to become flesh, and dwelt amongst us, viz. in his body, as in a Tabernacle, John 1.14. And thus Christ calleth his own body a Temple, John 2.21. Fifthly, the heart of man is the Tabernacle of Christ: and so both the whole Catholic Church is his Tabernacle, Eph. 2.21. or the public assembly of the Saints, Psalm. 15.1. or else the heart of every particular believer: and so the power of Christ did rest upon Paul, as in a Tabernacle, 2. Cor. 12.9. so are we said to be the Temple of God, 2 Cor. 6.17. I take it in the last sense here.

Every particular believer is like the Tabernacle in divers respects.

First, in respect of the efficient causes: and so there are divers similitudes. For, as the Tabernacle did not build it self, but was the work of cunning men: so is it with us: our hearts naturally are not Temples of Christ, but are made so. Secondly, as God raised up skillful men for the building of the Temple or Tabernacle; so doth God raise up Ministers for the erecting of the Frame of this spiritual House to Christ. Hence they are called Builders, 1. Cor. 3. And thirdly, as there was difference of degrees, and Bezaleel and Aholiab were specially inspired of God with skill above the rest: so hath Christ given some to be Apostles, Master-builders; and some Evangelists and Pastors, and Teachers, for the building up of the Church, till he come again.

Secondly, in respect of the adjuncts of the Tabernacle: and those were two. First, moveablenesse: secondly, furniture.

For the first. The Tabernacle, though it were God's House, had no constant or certain resting-place, till Solomon, at the building of the Temple, took it into the most holy place; and was taken asunder, and easily dissolved; such are we: though honored with the presence of Christ, yet our Tabernacle must be dissolved, and we shall never be at rest, till we be settled in the most holy place in heaven. 2 Cor. 5.1, 7.

For the second, which is the furniture of the Tabernacle, it must be considered two ways: either on the in-side, or on the outside. First, for the in-side: there were curtains of fine linen, and blue silk, and scarlet, &c. and it, was furnished with admirable household-stuff, as I may, so call it. Within it was the Mercy-feat, the Table of show-bread, the Manna, the Altar of incense, and for burnt offerings, the Candlestick, and such like. Secondly, without, it was all covered with Ramms-skins died red, and Badgers skins upon them: and what dothall this signify in general, but that the Godly, though they be outwardly black and tanned with sin and affliction, yet they are glorious within, and have curtains like the curtains of Solomon ; all richly hanged, as the chambers of Princes, with spiritual tapestry? Cavt. 1.5. And in particular, for the in-side of Christians, how glorious is the place of Christ's Tabernacle in them: There is the Propitiate, God's true feat of mercy: whence also he uttereth his Oracles, even his divine answers. There is the heavenly Manna that is hid, Revel. 2. There doth Christ spiritually feast it: there he dines and sups on the table of their hearts: and upon that table stands the show-bread, inasmuch as the heart of a Christian doth preserve a standing manner of affection to the Saints. There are also both sorts of Al ••• accordingly; as, faith offereth up to God either the redemption or th^ intercession of Christ. There also is the great Laver to wash-in, called the S •• , because in the heart of every Christian, is opened the fountain of grace; able, like the Sea, to wash them from all their filthiness. There are the golden Candlesticks, with the lamps of saving knowledge continually 〈◊〉 in them • and upon the Altar of Christ crucified, and now making intercession, do they daily sacrifice their own affections; which resemble those sweet odo •• with which the Tabernacle was perfumed.

The outward coverings of the Tabernacle do assure safety and preservation to the Godly; and the rather, because the cloud rested upon them, as is affirmed, Isaiah 4.5, 6. Besides, the double covering of slain beasts may signify, that God hath two ways to provide for the Church. The red skins of Ramms may note Christ crucified, which is that which on the in-side of the Tabernacle was only sewed. The covering of Badgers skins may note, that God will serve himself of the wicked: their skins shall protect the Church. If Israel want room, Canaan must die for it.

Now thirdly, the Tabernacle was a type of every believer, if we respect the end of it. For, the Tabernacle was erected of purpose, as the place of the presence of God, God's visible House: such are the hearts of Christians: they are prepared of purpose for the entertainment of Jesus Christ, that by his Spirit he may live and dwell therein, Galath. 2.20. Col. 1.27. 2 Corin. 12.9. 2 Cor. 13.5.

Use. The use of all may be both for instruction, and consolation.

For instruction; and so it should teach us divers things.

First, to abhor fornication, seeing our bodies are the temples of the holy Ghost, 1 Cor. 6. 21.

Secondly, to keep ourselves for being unequally yoked: Because there can be no communion between light and darkness, the Temple of God, and Idols.

Thirdly, to look to our hearts in respect of inward sins, and to keep the room clean for the Lord to dwell in, 2 Cor. 7.1.

Fourthly, to stir up ourselves to much prayer: if our hearts be the house of God, let them be a house of prayer also.

Fifthly, let us still lift up our hearts, as everlasting doors for the Lord of Glory to come in, Psal. 24.7.

For consolation. Shall we not say as Paul doth, We will rejoice in our infirmities, that the power of Christ may dwell in us? How should we hold up our head against all temptations and afflictions? Is not the grace of Christ sufficient for us, 2 Cor. 12.9? And shall we not be confident, that through Christ we can do all things? Will he forsake the house, upon which his Name is called? Will he not perfect his own work, and repair his own dwelling place? Was the Tabernacle safe in the wilderness, while the cloud was upon it? and are not our hearts safe, while Christ is in them? How are the abject Gentiles honored, Col. 1.27. whose hearts are so enriched by Christ, that dwells in them! If the outward Sanctuary were like high Palaces, Psal. 78.69. what is the heart of man, the true Tabernacle? and if he established it as the earth, how much more hath he established us in his favor and grace? so that it may comfort us in respect of honor done to our hearts, and against temptations and afflictions; and in respect of hope of perseverance, and also in respect of increase of power and well-doing. He will work our works for us. And it shows us also the honor cast upon our good works: they have a noble beginning in respect of Christ, and as they come from him. Howsoever, we ought to be abased for our own corruptions, that cleave unto them: Yea, how should it wonderfully establish our hearts in all estates, to think, that Christ is with us wheresoever we go, not only as our witness, but as our guide and our protector. If God be with us, who can be against us? As also it is comfortable, if we consider the comparisons imported in the furniture of the outward Tabernacle.

And thus much of the fourth thing.

The fifth thing is, We must be a holy Priest-heed unto Christ: which is amplified both by the labor of it. To offer sacrifice, and by the honor of it, acceptable to God through Jesus Christ.

Here are many things to be noted.

The first is, that Christians are Priests before God, and Jesus Christ: This is acknowledged in other Scriptures, Revel. 1.5. Exod. 19.6. The meaning is, that they are like to the Levitical Priests, and that in many things.

First, in respect of separation: they are God's portion given him out of all the people: so are the godly all the portion God hath in the world. They are said to be the ransom of the children of Israel, Numbers 8.9.

Secondly, in respect of consecration. The oil of God is upon the godly: and as it was poured out upon Aaron & his Sons: The oil of grace and gladness poured out upon Christ, our true Aaron, hath run down upon his garments, so as all his members are Christians, that is, anointed with him, Psal. 133. 2 Cor. 1.22. 1 John. 2. The holy Ghost is called the anointing in this respect.

Thirdly, in respect of the substance of the ceremonies in their consecration: for,

First, as it was required in the Law, that the Priests should be without blemish, Levite. 21.17. so is it required of Christians, Col. 1.22.

Secondly, as the Priests were washed in the great laver of water, Exod. 29.4. Levite. 8.5, 6. so must Christians be washed in the laver of Regeneration. Eph. 5.23. Titus 3.5.

Thirdly, as the Priests had their holy garments, beautiful, and goodly ones, which they called their Ephods: so doth the Queen the Church stand at Christ's right hand in a Vesture of Ophir, Psalm. 45. Thus Joshua hath change of garments mystically given him, Zach. 3.4. Those garments are promised to such as have had a spirit of heaviness, Isaiah 61.3. called garments of salvation, verse 10. and royal garments, and like the new wedding garments of the Bride, Isaiah 62.5, 7. Those garments signified either the singular glory, and joy of Christians, Isaiah 61.3. or the righteousness of Christ imputed, Revel. 19. or the excellent divine gifts and graces bestowed upon them.

Fourthly, The Priest must have blood sprinkled upon his ear, and upon his thumb, and upon his toe, to signify, that our hearing, practice, and progress, must be all sanctified to us by Christ, and that the main thing Christians should express and attend to, should be Christ crucified, and that Christ by his blood hath consecrated them in all these respects, so as their hearing, and practice, and progress, shall all be blessed unto them.

And thus of the ceremonies of their consecration.

Fourthly, We should be like the Levitical Priests for knowledge: the Priests lips should preserve knowledge, and they should seek the Law at his mouth, Malac. 2. And it is true of Christians, that they are a people, in whose heart is God's law, Isaiah 57.7. Hebr. 8. Ierem. 31.

Fifthly, We should be like the Priests in respect of the work they did. For,

First, It was the Priests office to carry about the Ark of the Lord, when it was removed, upon their shoulders. What is the Ark to be carried, but the doctrine of Christ and the Church? Christians must carry about the Word of God, and hold it forth, in the light, and life of it, as lights that shine in the dark places of the wilderness of this world, Philip. 2.15.

Secondly, It was their office to blow in the silver trumpets, and that upon four occasions, as you may see, Num. 10. First, The one was to assemble the congregation, or the Princes to the tabernacle. Secondly, The other was to give an ala •• n, when there was any remove of the campe. Thirdly, The third was in the time of War, when they mustered to battle. Fourthly, The fourth was for joys sake at the time of solemn feasts, and for thanksgiving to God: and in all these we should be like the Priests: We should be as trumpets to call one upon another to go up to the house of the Lord, Isaiah 1.2. Secondly, We should everywhere proclaim mortality, and signify that the whole host must remove: we must cry, All flesh is grass, 1 Pet. 1.23. Thirdly, We should also blow the trumpet of defense, and arm ourselves in the spiritual warfare, and call upon God to save us from our enemies, and stir up one another provoking to love, and good works, 1 Pet. 4.1, 2. 2 Tim. 2.3, 4. 2 Cor. 10.4, 5. We should cry allowed like a trumpet, in reproving the transgressions of men, and opposing the sins of the time, Isaiah 58. 1. Ephes. 5. Lastly, We should trumpet out the praises of God for all the goodness he hath shown unto us, we should blow as in the new Moon, Psal. 81.3. But then in all this we must remember, that we blow with a silver trumpet, that is, with all discretion and sincerity, &c.

Thirdly, A special work of the Priests was to bless the people, and to put the name of God upon them. The former whereof is prescribed. Numb. 6.22, 23, 24. and so should we all learn the language of Canaan, or the language of blessing: we must bless and not curse, for we are thereunto called. 1 Pet. 3.9.

Lastly, Their principal work was, to offer sacrifices: of which in the next words.

The Uses follow.

First, For reproof: For there are many faults in Christians, whereby they transgress against their spiritual Priest-hood: as,

• 1. When men are yoked with unnecessary society with the wicked: for hereby they forget their separation to God, &c.
• 2. When men neglect the finishing of their repentance and assurance, they look not to their anointing.
• 3. When men are scandalous of their indiscretions, and faults: they forget, that such as have any blemish, must not offer the bread of their God, and forget their washing from their old sins, 2 Pet. 1.7.
• 4. When men are barren of good works, or are uncheerfull and dull: they leave off the Priests garments of innocence and gladness.
• 5. When the lives and behaviours of men savor of vanity and worldliness: they remember not the blood of sprinkling.
• 6. When men are ignorant and idle, seek not knowledge, or do not teach, and instruct, and admonish; How do the Priests lips preserve knowledge? or how do they bear about the Ark of the Lord?
• 7. When Christians are fearful, and irresolute, and cold, and not frequent in the praises of God, how do they blow in the silver trumpet?
• 8. When Christians are bitter-hearted, and accustomed to evil-speaking, how do they forget their duty of blessing!

To omit the neglect of sanctifying, till I come to handle it in the next place.

Use. 2. Secondly, For consolation to all godly, and mortified, and inoffensive Christians: they should be wonderful thankful to God, that hath made them partners of this holy Calling, howsoever the world conceives of it. God promiseth it as a great mercy to his children, that they shall be called the Priests of the Lord, Isaiah 61.6. and the Church is thankful for it to God, Revel. 2.6. and 5.10. And the rather should we rejoice in it, because God hath promised to take us to himself, as his portion and peculiar treasure, Exod. 19. 6. And it is his promise also to satiate the souls of his Priests with fatness, Ierem. 31.14. And what a privilege is it to have access unto the Lord, and to stand before God daily? which the Priests not only might, but were tied to it by their office. But then, for conclusion of this point, let us all be sure we have our part in the first resurrection, Revel. 20.6. and be careful to be like the Priests for obedience and sanctity, Exod. 19.5.6. and to get knowledge plentifully into our hearts, Col. 3.16. and in the cause of God to blow the trumpets of zeal and resolution, carrying ourselves with all humility and readiness to do good, and so becoming instruments of blessing to the people. And, which I had almost forgotten, we must remember to be like the Priests for teaching, and confuting, and reproving, and informing our Familiars and friends, as we have fitness and occasion.

Thus of the Priest-hood of Christians in general. In particular, hence is further to be considered; first, their work; secondly, their honor. Their work is, To offer up spiritual sacrifices: their honor is, Acceptation and high account with God through Jesus Christ.

First, then, of the work of Christian Priests, which is, To offer: secondly, what they must offer, viz. sacrifices: thirdly, the difference of those sacrifices from those in the Law of Moses: they are spiritual; which word notes both the substance of Christian sacrifices, viz. that they are such sacrifices as were not according to the letter, but according to the mystical significations of the sacrifices of Moses Law; and withal, the manner how they must be offered up, viz. spiritually, or after a spiritual manner.

The main thing here intended, then, is, To avouch, that Christians have their sacrifices which they must offer, and that in a spiritual manner. Now, for the clearer opening of this doctrine, two things must be distinctly considered of. First, what sacrifices can remain to Christians, since the Law of Moses is abrogated: and secondly, what things are requisite to the offering up of these sacrifices.

For the first. There are divers sorts of sacrifices among Christians. Some are proper to some Christians only: some are general to all.

The sacrifices that are proper to some Christians, are such as three sorts of men must offer. First, Ministers: secondly, Martyrs: thirdly, rich men.

First▪ Ministers have their sacrifices, which they must with all care offer to God: and their sacrifice is the souls of the hearers. Thus Paul was to offer up the Gentiles to God, Rom. 15.16. And thus it was prophesied, that, in the time of the Christian Church, the Elect should be brought in as an offering to God out of all Nations, Isaiah 66.20. Ministers sacrifice their people either in this life, or at the day of • udgement. In this life in general, when they persuade them to their attendance upon the House of God, and breed in them a care to come before the Lord in • erusalem, Isaiah 66.20. In particular, when they work repentance and true conversion in their hearts, and when they make them go home, and mortify their sins, and tender their vowed service to God.

And thus two things are implied for our information. The one concerns Ministers: the other concerns the hearers. First, Ministers may hence take notice of it, that there can never be hope they should persuade with all their hearers: for, sacrifices were here and there once taken out of the whole Herd. And besides, the hearers may hence see, that they are never so effectually wrought upon, till they can give themselves over to their Teachers and to God, to obey in all things, though they persuade them to leave the world, and bind them to the cords of restraint in many liberties they took to themselves before▪ yea, though they let their hearts blood, by piercing their souls with sorrow for their sins, even to the death of their sins, 2 Cor. 8.5. and 7.15. Secondly, At the day of • udgement also, Ministers shall offer up their hearers to God, so many of them as are found chaste virgins unto Christ, to whom they had espoused them before in this life, 2 Cor. 11.3. And thus Ministers, before they die, must make ready their accounts for the souls of their people. Heb. 13.7.

And thus of the sacrifices of Ministers.

Ministers have another sacrifice too, viz. the particular texts or portions of Scripture, which they choose out and divide to the people, as consecrated for their use. For, divers think, that that phrase of cutting the Word of God aright, is borrowed from the Priests manner of dividing the sacrifices; and especially, from the Priests manner of cutting the little birds. The little birds is his text chosen out of the rest, and separated for a sacrifice: which he must so divide, as that the wings be not cut asunder from the body, that is, he must so divide his text, that no part be separate from a meet respect of the whole, Levi • . 1.17. and 5.8. 2 Tim. 1.15.

Secondly, The Martyrs likewise have their sacrifices; and that is, a drinkoffering to the Lord, even their own blood: this part is ready to be poured out as a drink-offering to the Lord for the Church, Phil. 2.17. 2 Tim. 4.6. and though we cannot be all Martyrs, yet we should all deny our own lives in the vows of our hearts, to perform our covenant with God, if ever we be called to die for Christ's sake and the Gospel.

Thirdly, The sacrifice of rich men is alms, and well-doing, and those sacrifices they are bound unto, to offer them continually, Heb. 13.16. Phil. 4.18. Pro. 3.9. Alms is as it were the first fruits of all our increase. But then we must remember that our alms be of goods well gotten: For else God hates robbery for burnt offering, Isaiah 61.8. And in giving, we must deny ourselves, and not seek our own praises, or plenary merit in it: for it is a sacrifice clean given • way from us, and consecrated only to God, and the use of his spiritual house the Church.

And thus of the sacrifice proper to some Christians.

There are other sacrifices in the Gospel now, that are common to all Christians. And these are divers.

For first, Christ is to be offered up daily to God, as the propitiation for our sins: God hath set him forth of purpose in the Gospel, that so many as believe, may daily run unto him, and in their prayers offer him up to God, as the reconciliation for all their sins: and this is the continual sacrifice of all Christians: Without this, there is the abomination of desolation in the temple of our hearts: This is the end of all the ceremonious sacrifices; the substance of those shadows.

Those sacrifices served but as rudiments to instruct men, how to lay hold upon Christ, and to carry him into the presence of God, and laying hands upon his head to plead their interest in his death; who was offered up, as a whole burnt sacrifice for their sins. We are Christ's, and Christ is given unto us as our ransom: we must every day then lay hold upon him, and see him bleed to death for our sins, and be consumed in the fire of God's wrath for our sins.

Secondly, A broken and contrite heart is a sacrifice God will not despise, yea such hearts are the sacrifices God especially calls for from men: He ever loved them better, then all the outward sacrifices in the Law, Psal. 51.17. It is the heart God calls for: and yet not every heart, but a heart wounded with the knife of mortification, that is, cut, and bleedeth in it self with godly sorrow for sin, and is broken and contrite with the daily confession of sin: This is required of all Christians, and this very thing makes a great deal of difference between Christian and Christian.

Thirdly, Prayer and thanksgiving to God, are Christian and holy Sacrifices, as many Scriptures show, Psal. 141.2. Heb. 13.15. Hos. 14.4. Psal. 51.21.

Fourthly, We must offer ourselves, our souls and bodies as a living sacrifice to God, Rom. 12.2. 2 Cor. 8.5. and that,

First, in respect of obedience, devoting ourselves unto God, living to him, and wholly resolved to be at his appointment, Psal. 40.6. Loe, I come to do thy will: this is instead of all burnt offerings.

Secondly, in respect of willingness to suffer affliction of what kind soever, as resolving, that through many afflictions, as through so many flames, we must ascend up to heaven, as the smoke of the incense, or sacrifice on the Altar, Acts 14.21. Hence are trials called fiery trials, 1 Pet. 4.12.

Thus of the kinds of sacrifices, which remain unto Christians: The laws about those sacrifices follow: For there be many things to be observed by Christians in their sacrifices if they would ever have them acceptable to God, which the shadows in the old law did evidently signify, as,

First, the sacrifice must be without blemish, Malachi. 1.7. which the same Prophet expounds, Mala • h. 3.11. Our offerings must be pure offerings, we must tender them in the sincerity of our hearts: Our sacrifices are without fault, when we judge ourselves for the faultiness of them, and desire they might have no fault.

Secondly, it must be presented before the Lord, and consecrated to h • m: which signified, that we must walk in God's presence, and do all in the sight of God, devoting all to his glory, Gen. 17.1. Mic. 6.8.

Thirdly, our sacrifices must be daily, some kinds of them: There were Sacrifices every day in the Temple, and it was an extreme desol • tion, when the sacrifices ceased: so it must be our every days work to employ ourselves in some of those spiritual sacrifices, Heb. 13.15.

Fourthly, There must be an Altar to consecrate the gifts, Matth. 23.19. This Altar is Christ, who is the only Altar of Christians, Heb. 13.1 • . Rev. 8.3. No service can be acceptable, to God, but as the Apostle here faith, by Jesus Christ: We must do all in the name of Christ, Col. 3.17.

Fifthly, there must be fire to burn the sacrifice: This fire is holy zeal, and the power and fervency of the spirit in doing good duties: The fire on the Altar, first came down from heaven, to signify, that true zeal is kindled in heaven, and comes down from above: It is no ordinary humor nor a rash fury: It is no wild fire: And it was required about this fire, that they should preserve it, and never let it go out, but put fuel still to it; and so it was kept for many years: so must we do with our zeal, we must labor by all means to preserve the fervency of our hearts, that we never want fire to burn our sacrifices: Our zeal should be, as the love mentioned, C •• t. 7.10. that much water could not quench it: Every sacrifice must have fire, Mark 9.

Sixthly, the sacrifices must be salted with salt: so must our Christian sacrifices, as our Savior Christ shows, Mark 9.49, 50. And thus we must have the salt of mortification, and the salt of discretion, and we must look to it, that our salt lose no his faltnes, but that it have a draining power in it, to extract corruption out of our sacrifices: our words to God and men must be powdered with salt. Col. 4.6. and so must all our actions.

Seventhly, the Sacrifices must be without leaven, Levite. 2.1 • . Leaven in wickedness, or malice, or sowrenes, or deadness of heart, or worldly grief: even whatsoever leaveneth, that is, infecteth or maketh the meat offering to be heavy, or sow • e, 1 Cor. 5.8.

Eighthly, in the same place of Leviticus 2.12. Honey likewise is forbidden to be mingled with their sacrifices: and by bony may be meant, our beloved sins, or particular corruptions: we should especially watch against them in the time of 〈◊〉 of holy duties, that they mi • gle not themselves with our sacrifices, by infecting our •• gitations.

Ninthly, the offering must be waved, and shaken to and fro before the Lord, Levite. 7.3. And this signified the waving of our lips in prayer to God for his acceptation: our sacrifices should be soundly tossed to and fro in prayer before the Lord: Job prayed before he sacrificed, Job 42.

Tenthly, on the Sabbath the sacrifices were to be doubled, to signify, that in a special manner we should consecrate ourselves to piety and mercy on the Sabbath day.

Eleventhly, our sacrifices must be offered upwith all gladness of heart, and spiritual delight. Thus God's people were said to be a free-hearted, and willing people, Psal. 47.9. & 110.3. And this was shadowed out, partly by the oil • that was poured into the meat offerings, which is expounded to be the oil of gladness, and partly by the feast they made at the end of their solemn sacrifices, unto which they invited their friends, to join with them in rejoicing before the Lord: and it is likely David alludes to this feast, when he faith, he would take the cup of salvation, and praise the name of the Lord: For as yet the Lord's Supper was not instituted, nor do we read of any use of a cup in the sacrifices, or Sacraments themselves, Ex. 18.12. 1 Chron. 16.1, 2, 3, 4. Psal. 116.13.

Twelfthly, if we be called to it, we must not deny unto God th • fat of the kidneis, and the inwards. By the fat was meant the things which are dearest to us, most beloved, and that most delight us: and if the service of God, and the Church, and the poor require it, we must deny ourselves, and sacrifice what is most dear to us.

Thirteenthly, the Apostle to the Hebrews, Chap. 13.13. adds, that we must not leave off well-doing for reproach sake, but be contented to be like Christ, who suffered without the gate, as scorned of men, and like the sacrifice was burnt without the campe. Though all men hate us, and speak evil of us, and cast us out of their companies, yet we must persist in our intention to sacrifice still to God.

Fourteenthly, in the Sacrifices God had a great respect of mercy, that cruelty were not shown, as Levite. 22.27. When he enjoined, that the creature must be seven days under the damme, and that no damme with the young one was to be slain the same day: Certainly, God abhorreth, that cruelty should be exercised under pretence of piety. Cursed be those long prayers, that will devour widows houses, Matth. 23.

In one thing we differ from the sacrifices: For the sacrifices were dead, or consisted of things without life; but we must be living sacrifices; we must do what we will do while we are alive, and must do it lively, with the affections that belong to the duties to be done.

Use. The use may be briefly twofold: for partly it should humble us for our neglect of prayers & thanksgiving, & alms & contrition: We omit the main duties of our general calling, when we omit these: It was the abomination of desolation, when the temple was without sacrifices: & how can it but be exceeding uncomely with God's spiritual house that hath not sacrifices in it? We are Christians but in name, when piety and mercy is neglected. But especially we should be instructed from hence to mind our work, & to strive to answer our high calling, by a continual care day & night to exercise ourselves herein: the smoke of our incense should daily ascend unto God. The Apostle Pa • l beseecheth the Romans by the mercies of God, to look to their sanctifying, Rom. 12.1. Which shows; it is of wonderful necessity, and would make us in some measure walk worthy of the Lord. And to the • Hebrews he bids them take heed of forgetting these sacrifices, importing that usually our deficiency in these services, are from forgetfulness: we forget to pray, and forget to show mercy, even after we have purposed both.

And thus much of the work of a Christian.

Now his honor follows.

Acceptable to God by Jesus Christ. ]

Wherein three things may be noted.

First, That howsoever piety, and mercy, and well-doing, find little acceptation in the world, yet it shall never want honor and great esteem with God. Pions and merciful Christians shall never fail of the love and favor of God: Their works are accepted. It is true, that God may change his mind concerning the Ceremonial Sacrifices: but the acceptation of Christian Sacrifices is a thing established with God, Heb. 10.9. These offerings shall be pleasant unto the Lord, Malachi. 3.4. Th • y are well-pleasing in his sight, Heb. 13.16. They are a sweet savor unto the Lord, Phil. 4.18. God hath a book of remembrance, Mal. 3.17. And our fruit shall certainly remain, John. 15.16. And thus Cornelius his prayers and alms came up before the Lord, Acts 10.

Secondly, That it is not enough to do good duties but we must strive so to do them, that God may accept them, Heb. 12.28. Isaiah 1.11, 12.13.14.

Thirdly, That now our best works are made acceptable to God only by Jesus Christ, Revel. 8.3, 4. It is from the presenting of Christ, that we are found holy and without blame in God's sight, Col. 1.22. Therefore we must do all in the name of the Lord Jesus, Col. 3.17.

Vs • . The use of all should be to teach us, with all care to devote ourselves unto godliness, that thereby we may prove, what this good and acceptable will of God is. Let us try God's acceptation; and we shall certainly find, it shall go well with the just, Rom. 12.1, 2. Yea, we should from he • ce gather much encouragement to employ ourselves in piety and mercy. It is enough if God accept of us.

Quest. But what should we do, that we may be sure our sacrifices be accepted of God? How shall we know, when God doth accept our service in any holy duty?

Ans. That a man's conscience may be soundly established in this point of God's acceptation, we must look to three things.

First, that the person be sanctified. None but Priests must approach to offer sacrifice to God. They that are in the flesh, cannot please God. Rom. 8.8. The sons of Levi must be purified and refined, as the silver is refined, before their offering will be pleasing, Mal. 3.3, 4. When the Lord rejected, with so much disdain, the sacrifices of the Jews, he shows what they should have done to please him: they should have washed themselves by true repentance, and put away the evil of their works, Isaiah 1.11, 16. Only the works of the penitent cannot be accepted: if the person be not in favor, the works are hated. For, they are sanctified by the holy Ghost, Rom. 15.16.

Secondly, That the manner of performing our service be right: there are divers things in the manner are hateful; and divers things pleasing. The things specially hateful, are; first, beloved sins: secondly, hypocrisy: thirdly, malice: and fourthly, lukewarmness. The sacrifice is loathsome, if it be blind, or lame, or blemished: that is, if men bring to God's service the love of any soul sin, the service is loathsome, Malachi. 1. So, if men's hearts be carried away with continual distractions, that service is lost: this is, To come near to God with our lips, when our hearts are far from him. Hypocrisy is leaven, as beloved sin is bony; both forbidden. Again, when a man comes to God's works, and hath not forgiven his brother, he keeps the Feast with some leaven: his Passover is defiled; nor can his own sins be forgiven, b • c • use he forgives not, Math. 6. 1 Cor. 5.8. Finally, lukewarmness is like a vomit to God, when we are neither hot nor cold. They are lothed like the Laodiceans, Revel. 3.

There are other things wonderful pleasing to God • as,

First, When a man doth whatsoever he doth, in the Name of Christ: this is the Altar that sanctifieth the gift, and the sacrifices are here acceptable through Jesus Christ, Heb. 13.15. Col. 3.17.

Secondly, When our works are soundly powdered with salt, that is, when we soundly confess our own unworthiness, and give all glory to God in Jesus Christ.

Thirdly, When we love mercy and piety, accounting it our delight to do God▪s will, and thinking ourselves gr • atly honored, to be admitted to do this service, Mich. 6.8. 2 Cor. 8.5.

Fourthly, When we can bring faith, that is, a heart well persuaded of God, so as we can believe all good of him and his mercy. Without faith no man can please God, Heb. 11.6. and God takes no delight in him that withdraweth himself through unbelief, Heb. 10.36, 37.

Fifthly, When it is our every-days work. Sacrifice will please God, if it be continual, Heb. 13.15.

Thus of the second thing.

Thirdly, We may know, that our sacrifice is accepted, if the Lord burn it to ashes with fire from heaven. Thus God did put a difference between the sacrifice of Cain and Abel, by some visible sign: and though we may not limit God, and expect he should answer us by visible signs, yet God hath not left us without testimony of his favor. For, by his word of promise, and by his Spirit bearing witness to our spirits, hath he manifested even from heaven his acceptation: and in particular, when the believer stands before the Lord with his sacrifice duly offered; when the Lord doth suddenly fill his heart with the cloud of his presence; or warm his soul with the joys of the holy Ghost; what is this but the sign of his acceptation?

Quest. What if we be accepted in our service of God? what great thing is that to us?

Answ. When God accepts thine offerings, thou mayest be assured of three things.

First, Tha • all thy sins be forgiven thee. God hath purged away thine iniquity: he hath received an atonement in Jesus Christ, Psal 65.2, 3.

Secondly, God is exceedingly delighted in them. Thy sacrifice is a sweet smell unto God: he rejoiceth over thee with joy, Phil. 4.18.

Thirdly, It is a pledge unto thee, that God will supply all thy necessities out of the riches of his glory, in Jesus Christ our Savior. Phil. 4.19.

Verse 6.

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

HItherto of the proposition of the exhortation. The conformation follows: where the Apostle gives reasons why we should make our recourse to Christ, to seek holiness of life from him; and the reasons are two. The first is taken from the testimony of God, verses 6, 7, 8. The other is taken from the consideration of the excellent privileges of Christians, unto which they are brought by Christ, verses 9, 10. The testimony of God is both cited, verse 6. and expounded, verses 7.8. In the testimony of God, observe; first, where it is to be found, viz. In Scripture: secondly, how it is there, It is contained there: thirdly, what is testified. Now, the matter testified concerns either the giving of Christ for the good of the Church; or the safety of the Christian that by faith receiveth Christ.

The giving of Christ is expressed in these words, Behold, I lay in Zion a chief corner sto • e, elect, precious: the safety and happiness of the Christian that receiveth Christ, in these words; And be that believes in him, shall not be confounded.

First, of the place where this testimony is found, viz. In the Scripture.

By the Scripture, is usually meant all the Books of the old and New Testament, written after an extraordinary manner by inspiration of the holy ghost. But here he means it of the Books of the Old Testament; but yet so, as the word doth agree to all the Books of both Testaments. Now, this very word gives us occasion to consider of the nature of these Books, and of their use, and of their excellency, and of their harmony.

These Books are called Scripture, because they contain in writing, the whole will of God, necessary to be known of us: they are the Treasures of all truth. The doctrine, which was before delivered by tradition for 2000. years, was afterwards written down and explained in these Books: so as nothing needful was left out or omitted.

Secondly, this word imports the excellency of the Bible above all other books, because it is called Scripture: as if no other writings were worthy to be mentioned in comparison of these. The Scripture exceeds all others in divers respects.

First, because these writings were inspired all of the holy ghost, 2 Tim. 3.17. 2 P • t. 1.21. so were no other writings.

Secondly, those writings contain a wisdom far above all that, that can be had by the Princes and men of this world, the platform of the wisdom that is in God himself, 1 Cor. 6.7.

Thirdly, they were penned by more excellent men then any other writings: the greatest, wisest, holiest men; Moses, David, Solomon, the Prophets, Evangelists, Apostles, &c.

Fourthly, they have such properties, as no other writings have: they are more perfect, pure, deep, and immutable then any man's writings: These contain all things necessary unto faith, and a good life, 2 Tim. 3.17, 18. These writings only are pure, without fault, or error, or any corruption in them, and for depth • nd majesty never any writings came near them, and for unchangeab • nes, Heaven and earth must pass away, but a jot of God's word shall not pass away, Matth. 5.24. 1 Pet. 1.23.

Fifthly, if we consider the effects, that must be acknowledged to the praise of the Scriptures, which can be true of no writings besides, no writings can describe God so fully to us: no writings do so bring glory to God, no Scripture but this can convert a soul to God, Heb. 4.12, 13. Other writings may show us some faults to be avoided, but give no power to subdue them, Ps • l. 19.8. These writings only can minister solid comfort to us in adversity, and these only can make us wise to salvation, and perfect to every good word and work. The consideration whereof should work in us a singular love to this book above all other books in the world, yea above all the treasures in the world, we should account them with David more sweet then honey, and more precious then gold, Psal. 19.11. Psal. 119.14, 15, 27.

Thirdly, the third thing may be noted from hence, is the harmony of all these books, they all agree, as if they were but one writing, yea but one sentence, yea one word: though the books were written by divers men, yet they agree so perfectly, that they all sound one thing: for they were all inspired by the same Spirit of God: which should teach us, when we meet with doubts, or objections, or scorning contradictions, to condemn our own ignorance, and to be fully resolved, that there is a sweet harmouy, though we do not see it. And secondly and especially it should knit our hearts to the Scriptures, we should be affected as with the most delightful music of the world, or in the world.

Fourthly, The fourth thing concerns the use of Scripture, and so we may note two things. First, That we must receive no opinions but what can be proved by Scripture, To the law and to the testimony: if they speak not according to these, it is because there is no truth in them, Isaiah 8. Secondly, we may note hence, that the best men must prove what they teach, by Scripture. If the Apostles did it, who were men privileged from error, then much more must other men: we must believe no man, above what is written, 1 Cor. 4.6. and he is accursed, that teacheth other things then what is written, Gal. 1.7. though he were an Angel from heaven. Which should teach us to get proofs into our heads for all that we believe, and to take heed of receiving traditions even from good men. For there be traditions on the right hand, as well as on the left, John 5.30. Acts 17.1. Thes. 5.21.

Secondly, Thus of the place, where this testimony is: The manner how it is there, is in the word Contained: It is contained in Scripture.

Contained. ] 〈 in non-Latin alphabet 〉

There is much ado about the word here rendered, Contained, among Interpreters: The word sounds actively in the Original, as if it were rendered, doth contain; or he containeth. But the Translators, and many Interpreters think, the active is put for the passive: He containeth, for, It is contained.

If we read it actively, then the Name of God must be supplied thus: He, that is, God, contained it • n Scripture: noting, that as a singular treasure, God hath placed this Testimony in Scripture, concerning Christ, and faith in him: and sure it is a great treasure, that we may have places in the sure Word of God, that so plainly testify of Christ, and our happiness in him: we should take great notice of them, and be much thankful to God for giving us such sentences so briefly, and yet so plainly and fully to inform us.

Some supply the name of Christ, and so they say, Christ containeth, that Is, excelleth, as the word may signify: He is had fully and excellently in Scripture, and in particular in this testimony of Scripture.

The word rendered ( Contained ) signifies sometimes barely to be had; sometimes to be possessed, as Luke 5.9. They were possessed with fear. And so we possess a great treasure in Scripture, when we have such Testimonies as these.

There is a Nowne derived of this Verbe, which is thought by the exactest Divines, to mean a special Section, or portion; and when it is applied to a place in Scripture, it signifies such a Scripture as is divided from the rest, as a principal matter either to be meditated of, or expounded. Such was that special portion of Scripture, which the Ennuch had to meditate of, and Philip expounded to him, Acts 8.32. where the word is used. And so whether the word be used actively or passively, it commends unto us this place of Scripture, and withal shows us a way, how to enrich ourselves, namely by singling out such choice places throughout the Scripture, as may most fittingly furnish our thoughts for meditation in the main matters of Religion.

We may here note, what cause we have of thankfulness to God, for the helps we have in teaching, seeing we have the Chapter and verse quoted to us, which they had not in the Primitive Church; and withal we may observe, that one may have the profit of the Scriptures, though he cannot quote Chapter and verse.

And thus of the second thing concerning this testimony.

Thirdly, the third follows, which is the matter testified, which concerns either the giving of Christ, or the safety of the Christian in believing in him.

In the words that describe the giving of Christ, observe: First, The wonder of it in the word ( Behold: ) Secondly, The Author of it, God, I lay or put: Thirdly, The manner of it, He laid him down, as the stone of a foundation in a building: Fourthly, The place where: In Zion: noting, that this gift of Christ belongs only to the Church: Fifthly, What Christ was unto the Church, viz. a chief corner stone, elect, and precious.

Behold. ]

This word is used in Scripture, sometimes to note a thing that is usually known, or ought to be known: so David saith, Behold, I was conceived in sin, Psalm. 51. Sometimes to note, that some great wonder is spoken of, and must be much attended. In this place it may note both: For it is certain, that the testimonies of Scriptures concerning Christ, ought to be familiarly known of us, and this, as an especial one: But I rather think, it is used to note the wonder of the work here mentioned, and so the word may import divers things unto us.

First, It was a marvelous work, that God should give us his own Son to be our Savior, and the fountain of life to us. Hence it is, that we may observe throughout the Scripture, that God doth set this note of attention and respect, both upon the general, and upon many particulars that concern Christ, as it were by the Word to pull us by the ears to make us attend, or to give us a sign when we should specially listen. Thus God brings out Christ to the Church, and tells, how he loves him, and hath resolved upon it by him to save both Jews and Gentiles, and wills them to behold him, and wonder at him, Isaiah 42.1. So when he promiseth the coming of Christ, And of the ends of his coming, he makes a proclamation all the world over, that he hath appointed a Savior unto Zion, Thus he would have us wonder at the service of the Angels about the time of his birth, Math. 1.20. Luke 2.9, 10. and at the miracle of his conception, that he should be borne of a Virgin, Math. 1.21. and at the Wisemen led by a star out of the East, Math. 2.1, 9. and at the opening of the heavens, when the voice came down to testify, that Christ was the beloved Son of God, in whom he was well pleased. Math. 3.16, 17. and at the service, which the Angels did him, and at his wonderful abasement for our sakes, Math. 21.5. and especially that he should sacrifice his own body for our sins, 1 John 1.29▪ Heb. 10.7. and that he is alive from the dead, and liveth forever, Revel. 1.18 and that he hath opened the secret book of God's counsel, and made it known to the world, Revel. 5.5. and that, after such hard times under the reign of Antichrist, he should recollect such troops of Gospellers, as stood with him on Mount Zion, Revel. 14.1. It were too long to number up more particulars: Only thus much we should learn, that the doctrine of Christ is to be received with great affection, attention, and admiration.

Secondly, This word strikes us like a dart to the heart: for, it imports, that naturally we are extremely careless and stupid in this great doctrine concerning Christ and faith in us. For, when God calls for attention, it implies, that we are marvelous slow of heart to understand, or with affection to receive the doctrine. Let the use of all be then, to strive with our own hearts, and to awake from this heaviness and sleepiness, and with all our souls to praise God, with endless admiration of his goodness to us, in giving us his Son.

Thus of the wonder of it.

2. The Author of it follows.

I lay, or put. ]

God would have us to take special notice of it, that it is he, that was the Author of this glorious work. He is the work-master, the chief master-builder. It is God's work, and the knowledge of this may serve for divers uses.

For first, It should direct our thankfulness, we should give glory to God, and praise his rich grace. He will not lose his thanks for Christ. He holds himself much honored, when we praise him for so great a gift as Christ.

Secondly, It should much strengthen our faith, and make us believe the love of God, and his willingness to be reconciled. He is the party offended; and if he were hard to be pleased, he would never have sought out such a project for reconciliation: Besides, what can God deny us, if he can give us his own Son? and who is pleased also in his Word to signify so much, and commanded it by his servants to be told to the parties offending, that he hath found out such a way of perfect peace.

Thirdly, We should hence be comforted in all the straits of godliness: when the Lord goeth about to lay the foundation of grace in our hearts, and to form Christ in us, we should remember it is the • ords work, and it shall prosper; if the Lord will have it go on, who can hinder it? The gates of Hell shall not prevail against it, when God builds it upon this Rock.

Fourthly, it should teach us in all other distresses to trust upon God, and never be afraid of the oppositions of men, or the impediments of our deliverance. For what shall restrain God's mercy from us? If the Lord can bring about such a work as this, to found Zion, by laying Christ as the chief corner stone in her; then we may trust him in less matters. The Lord will accomplish all the Counsel of his will, and he that hath promised, that all shall work together for the best, will perform it. To this end he plead • this work of • ounding Christ in the womb of a Virgin, of purpose to give them thereby a sign of deliverance: then, in a temporal affliction it is easy for him to save us, and deliver us from all our troubles, that can give us a Savior for all our sins.

Lastly, Ministers that are but under-Masons and Carpenters, must learn to take all their directions at God, both to see to it, that they lay no other foundation, then what God hath laid, which is Jesus Christ, and in all things to be faithful in good works, as such as must make their accounts to God.

And thus of the Author.

Thirdly, The time follows.

I lay, or put. ]

He • peakes in the present time, yet meaneth it of a thing to be accomplished in the time to come. For God laid Christ down, as the corner stone, partly in his Incarnation, when he sent him into the world in the flesh to take our nature; and partly he is said to lay down this corner stone, when spiritually by means he forms Christ in the hearts of men in the visible Church. Now the Lord speaketh in the pres • nt time, I do lay, for divers reasons. • irst, To signify, that the care of that business was then in his head, he was plotting ab • ut it, and did continually mind it. Secondly, To signify, that howsoever the main work of the open restoring of the world by Christ, in the calling of the Gentil • s, was long after to be done, yet God did spiritually form Christ in the hearts of the remnant, so as at all times he did more or less further his building. Thirdly, To note the certainty of the accomplishment of it, he saith, He did then do it, to assure them, it should as certainly be done, as if it were then done: which should teach us to believe God, and never limit him. When we have his promise, let us reckon upon it: if God promise us anything, it is as sure as if we had it.

Thus of the time.

Fourthly, The manner follows, noted in the word Laid.

I lay.

There are many things imported under this similitude, that Christ is laid, as the Mason lays the chief corner stone in the earth. For it imports,

First, The divine nature of Christ, that he was before he was incarnate, as the corner-stone was, before it was laid for a foundation. Christ descended from heaven, Eph. 4.7, 9.

Secondly, The unchangeableness of God's ordinances concerning the giving of Christ. He hath laid him as a foundation, that he would not have taken up again.

Thirdly, the hiding of the glory of Christ, and of his life. He is of a singular use to the Church, and the Frame of God's work appeareth in his members: but Christ himself is hid with God, Col. 3.3. He is like the stone hidden in the earth: he is buried in the ground: and therefore we should be the more patient, if our life be hid also with God.

Fourthly, It may be, by this term the mystery of the birth and conception of Christ is intimated. God digged the ground of our natures in the womb of Christ, that he might lay Christ there, &c.

Fifthly, so it may likewise import the sanctification of the human nature of Christ; who was qualified, as the stone is squared when it is laid down.

Thus of the manner▪ The place follows.

In Zion. )

Zion, for certain, was a Fort of the Ieb • sites, built on a hill close to Jerusalem; which was taken by David, and called the City of David, 2 Sam. 5.7; the Temple being afterward, built here. The Church of the Jews was called Zion, because here they assembled: and so afterwards it was the title given to the Church of God, both of Jews and Gentiles, that agree in one faith and true Religion, Zach. 10.11. And in especial, by Zion is meant the place of the assembly of the Saints, the Sanctuary. In the twelfth to the Hebrews, verse 22. it is thought to signify the Saints in heaven, even the Congregation of the first borne. In this place it must need • mean the Christian Church; in which, God built the new world, laying the foundation in Christ i • car • ate▪ whi • h began in Jerusalem, even at Zion in the Letter.

Now, when the Lord cal • s his Church by this name of Zion, it is to import divers things; partly to tell us what we were by nature, and partly to tell us what we are by his grace and favor.

By nature, what were our assemblies but Forts of Jebusites, in which multitudes of locusts swarmed? we were Ca • aanites, enemies to God and all true religion: we were the halt and the blind, mentioned, Mich 4.6, 7; alluding to that in 2 Sam. 5.6, 7. But, being conquered by David our King, even Christ the Son of David, we are new fortified for his use, and our estate is fitly resembled by Zion.

1. The Church is like Mount Zion for visibility. Christians are like a City on a hill: they are such as all sorts of men easily take notice of; not that th • men of the world are in love with Christians, but many times out of the hatred of the truth set they eyes and thoughts upon them, Matthew 5, &c.

Secondly, The godly are like Mount Zion for unremoveablenesse: they that trust in the Lord, are like a mountain: men may as soon remove a mountain, as remove them from God, and happiness in God. Psal. 126.1.

Thirdly, the Church is like Zion in respect of God's habitation there: God dwells there: he keeps house there, and in the assemblies thereof he feeds his people. The Sanctuary is God's foddering place: it is the City of God, the mountain of his holiness, the City of the great King, the City of the Lord of Hosts: God shines there, Psal. 48.1, 2, 8. Psal. 50.2. He is known there familiarly, because his dwelling place is there, Psal. 76.1, 2. He hath chosen his Church out of all the world: it is the place only which he hath desired: it is his rest forever, Psal. 132.13, 14, 15. It is the place of the name of the Lord of hosts, Isaiah 18.7. As David ▪ by an excellency reckoned Zion to be his City of residence: so God doth account of the Church as all he hath, as it were, in the world.

Fourthly, it may be, that the Church is resembled to Zion for the littlenes of it, in comparison of the world: even in Zion, that is so much despised, will God lay his corner-stone.

Fifthly, but the principal thing here intended, is, To signify to us, that God loves his Church above all the world, and that he will give Christ to none but to the Church. Out of Zion there can be no salvation; and in Zion there is all happiness to be had.

The consideration hereof may serve us for many uses.

Uses. First, we should hence inform ourselves concerning the excellency of the Church of God above all other Assemblies of men in the world. We should learn to think of the Assemblies of Christians, as the Zion of God; she is the Mountain of his holiness, the joy of the whole earth, Psal. 48.1, 2. the perfection of beauty, where God shines more than in all the world besides, Psal. 50.2. The Moon may be confounded, and the Sun ashamed, when the Lord is pleased to show himself to reign in Zion, and before his Ancients gloriously, Isaiah 24 23. yea the Church of God is an eternal excellency, Isaiah 60.15. whereas all other glories will vanish. And besides, we should hence be informed concerning the necessity of obtaining salvation in the Church. For this text shows us, that Christ is nowhere laid but in Zion, and can nowhere be found, but in the true Church; In Zion only hath God placed salvation for Israel, his glory: Only the godly are God's Israel : Only in Israel doth God glory, and only in Zion can God's Israel find salvation, Isaiah 46. ult.

Secondly, Hence we should especially be moved to an effectual care to make it so, since that we are in the true Church, and that we are true members of Zion; and withal we should strive above all things to procure for ourselves the ordinances of God in Zion. It is said of the godly distressed for want of means, that going they went, and weeping they did go to seek the Lord in Zion with their faces thitherward, and with a resolution to bind themselves by covenant to the Lord, to be anything he would have them to be, only if they might find favor in his eyes herein, Ier. 50.5.

Quest. Now if you ask me, how the true members of Zion may be known?

Answ. I answer: first generally, that all that are in Zion are not of Zion, and further, that we must not judge of true Christians by their number. For God many times takes one of a Tribe, or one of a City, and two of a Tribe, to bring them to Zion, Ier. 3.14. But yet to answer more directly: Thou must be a new creature, or thou art no member of God's true Zion. For of everyone in Zion it must be said, He was borne there, Psal. 86.5. The gates of Zion are to be opened only, that a righteous nation may enter in, Isaiah 26.1, 2. Men may deceive themselves, but God will not be deceived: For he hath his fire in Zion, and furnace in Jerusalem: He will try every man, and make his count only by righteousness, Isaiah 31.9. Rom. 9. and therefore the sinners in Zion have reason to be afraid, Isaiah 35.14. And if yet we would have signs more particular, we may try ourselves by these that follow.

First, Zion is a Virgin, and all the godly are the Daughters of Zion, and so the chief Daughter of a chief mother. Now this is a true virtue of a true member of the Church, that his love is undefiled towards Christ; He is not enamored with other things: He will have no other God, but one: He accounts all things but dross and dung in comparison of Christ: He harbours no beloved sin, but denieth the enticements of it, with detestation and grief that he should ever be so assaulted.

Secondly, God knoweth his own in Zion by this sign, that they are they that mourn in Zion, that are far from making a mock of sin: The Lord himself is their witness, that their hearts are heavy by reason of their sins, and they know no grief like to the grief for their sins, Isaiah 61.2.

Thirdly, thou mayest know thy estate by thy subjection to Christ and his ordinances: For God hath set his King in Zion. Now if thy Sovereign be in heaven, and thou canst be willing to be ruled by his ordinances, this will be a comfortable testimony to thee: as contrariwise, if thou dislike his government, and wouldst fain cast his yoke from thee, so as this man may not rule over thee: thou art of the number of the people, but not of God's people, Psal. 2.6.

Thus of the second use.

Thirdly, we should be careful to celebrate the praises of God, yea and therefore careful for all the goodness he shows unto us in Zion: Praise should wait for him. The Lord is great, and greatly to be praised in Zion, the City of our God, Psal. 48.1. Psal. 147.12. Isaiah 51.16. All that serve the Lord in Zion, and are refreshed with the comforts of his presence, should get large hearts both for admiration, and celebration of his goodness, Psal. 134. the whole Psalm. Come, say the godly, Ier. 31.10. let us declare the work of the Lo • d in Zion, &c.

Fourthly, since Zion is the place where the Lord keeps house, and gives entertainment to all his followers, we should call one upon another to go up to the Lord in Zion; we should run thither to the bountifulness of the Lord, and in all our wants show ourselves instructed in this point, by making our recourse unto Zion, as the place where God is pleased most readily to declare his shining mercies, Ier. 31.6, 12.

Fifthly, we should be stirred up to much prayer for the accomplishment of the building of God in Zion; Our hearts should long to see this work prosper: Oh that the salvation of Israel were come out of Zion • Psal. 14.1. For Zion's sake we should not hold our peace, Isaiah 62.1. but still beseech the Lord to do good to Zion, and build up the walls of Jerusalem. Psal. • 1.20.

Sixthly, We should especially be grieved, if we see that Zion prospers not: Of all judgments, we should most lament the desolation of Zion. The whole book of Lamentations is spent upon this subject: We should hang our harps upon the willows, if we remember that Zion lieth waste, and there be none to build her up, Psal. 137.

Seventhly, the especial use should be for consolation: If the Lord do us good in Zion, we should account it a marvelous felicity, if the Lord admit us to be members of the true Church in places where God's work prospers. The Lord gives this promise in Isaiah, to comfort them against all the mise • ies were outwardly to f • ll upon them: This work should make amends for all other troubles: If God build 〈◊〉 in spiritual things he gives us double for all outward crosses: we should strive with our own hearts to be exceedingly affected with the happiness of our own condition on earth, when we know our interest in Zion: we should live without fear, yea everlasting joy should be upon our heads, and sorrow and mourning should flee away, Isaiah 31.10. and the rather, if we consider the prerogatives of Zion above all the world besides: For,

First, the Lord dwells there: It is the Palace of his residence on earth, as hath been shown before.

Secondly, the favor of God shines there: He delights in his people, and joys in all the members of Zion: He rejoiceth over them with joy, Z • ph. 3. 15, 16, 17 Psal. 86.2.

Thirdly, in Zion we are loosed from our setters and bonds. It is a place where the Captives go free: The Lord turns back the captivity of his people, Psal. 14.7.

Fourthly, in her Palaces God is known for a refuge in all distresses, Psal. 48.3. There is wonderful safety there: The Lord doth mightily preserve and defend his people; we are safe, if we be members of the true Church, and have true grace: the greatest adversaries labor in vain, and seeking see, and marvel, and haste away, Psal. 48.11.12. They shall certainly be confounded and turned back that hate Zion, Psal. 129.5. Upon every place of mount Zion shall be defense. Zion is a quiet habitation. God hath his year of recompense for the controversies of Zion, and his day of vengeance, Esa. 34.8.

Fifthly, the Law comes out of Zion, and the word of the Lord from Jerusalem: There we have directions for our life and for eternal life, Isaiah 2.3. It is God's foddering place, there he gives us shepherds to feed us, Ier. 3.14.

Sixthly, the inhabitants of Zion have all remission of sins, and the healing of their infirmities, as the Prophet shows in those words excellently. The inhabitant thereof shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity, Isaiah 33.24.

Seventhly, all the good news is there to be had: we are naturally Athenians, we love to tell, and hear news: if we were spiritually so, Oh! how would we rejoice in Zion! whose spiritual glory is to bring good tidings, Isaiah 40.9. and 41.27. and 52.7. &c.

Eighthly, If the Lord be displeased with Zion, yet it is but for a moment, he will return in everlasting compassion: It is a sure thing. The Lord will yet have mercy upon Zion, Psal. 102.14. He will again comfort Zion, and make his wilderness like Eden, & his Desert like the garden of the Lord, Isa. 51.3.

Lastly, and specially we should rejoice in Zion, because the Redeemer comes to Zion, and to them that turn from their transgressions in Jacob, Isaiah 59.20. Yea salvation only comes out of Zion, Psal. 14.7. In Zion only hath God placed salvation for Israel his glory, Isaiah 46. • lt.

And therefore we should labor to walk worthy of so great mercies of God, and live with all contentment, whatsoever our outward estate be: Every poor Christian should think themselves abundantly happy: What shall one answer the messengers of the nations, saith the Prophet: Why thus: That the Lord hath founded Zion, and the poor of his people shall trust in it, Isaiah 14.32. Especially, if we consider that of the Psalm, that the Lord hath there commanded the blessing, even life for evermore, Psal. 133.3.

Thu • it should serve for consolation.

Eighthly, It imports and imputes also great reproof: and so to two sorts of men.

First, to the godly themselves, that live not comfortably, and are daily distressed with unbelief, shall any distresses now make Zion droop? The Lord takes it wonderfully unkindly, that Zion said, God hath forsaken me, and my God hath forgotten me, and pleads earnestly to prove that it was false. What, says the Prophet Micah, is there no King in thee? why dost thou cry out? Mic. 4.8, 9, 10, 11, 12, 13. And the Prophet Jeremiah notes it with indignation: Behold, saith he, the voice of the cry of the daughter of my people, because of them that dwell in far countries: Is not the Lord in Zion? Is not her King in her? Ier. 8.19.

Secondly, to careless and carnal Christians. Is the Lord about so great a work, as founding of Zion, and forming Christ in the hearts of men? Then woe to them that are at ease in Zion, and can sit still, and securely neglect so great salvation brought unto them, Amos 6. • .

A corner stone. ]

Christ is described by these words, A corner stone, elect and precious. He is likened to the foundation stone in the corner of the building, by which similitude divers Doctrines are imported, as,

First, that Christ is the foundation of all the building of grace and godliness in the Church, and the only corner stone, Heb. 1.3. John. 5.39. Other foundation can no man lay, then that which is laid, which is Jesus Christ, 1 Cor. 3. which should both teach us, and inform us: it should teach us where to begin, when we go about the work of godliness and eternal life. We must begin at Christ: All the building of true grace must begin at Christ, and our redemption in him: till we have learned Christ, we have learned nothing: and it should teach us also to stay our hearts in all estates upon Christ; we should rest in him, as the building doth upon the foundation: And further it should teach us to ascribe all the praise of the grace or hope we have received, unto Christ, and the support we have from him: And it may inform us, concerning the dotage of the Papists, who make Peter the rock and foundation of the Church: and yet here we have the testimony and doctrine of Peter himself to the contrary, teaching us to acknowledge no other rock of foundation, but Christ himself.

Secondly, we here are instructed concerning the union of Jews and Gentiles in one Christ: The two sides of the building meet all in the corner, and are both fastened upon this one foundation of Christ crucified.

Thirdly, it is here imported, that God's building, even in these times of the Gospel, is not finished, nor will be in this life, till all the elect be called: He is for the most part employed in laying the foundation, and fastening though Elect, as they rise in their several ages, as lively stones upon this living stone. But the work will not be finished, till we be settled in that Building made without hands in heaven.

Fourthly, hence we may gather a testimony of the two natures of Christ or in Christ. He is God, because he must be believed on: and he is man, because he is part of the Building, and was laid down of God as the corner-stone.

Elect and precious. ]

There are two Epithers, by which the corner stone is commended, as meet to be the only head of the corner. The first is, that it is an Elect one, a choice one, that one of a thousand, there was not such another to be found in all the heap of the creatures to make a corner stone of. This is he that is separate from sinners, and acknowledged to be better and fitter for this work, than the Angels in heaven. There can be no other name, upon which we may be founded, but only the happy name of Jesus. And therefore for the use of it, let every knee bow at the name of Jesus, and let every tongue confess to the glory of God the Father, that he hath been wonderful in his choice. Let us adore him, whom God hath chosen, and given unto us as the foundation of all our happiness, especially let us learn of God to make our choice of him. Oh Infidelity, Infidelity, how just is thy woeful destruction for thy unbelief! Oh man, that mightest have been forever happy in this choice! Oh let us be warned, and save ourselves from the common ruin of the world. Let all this be vile in respect of Christ. Let us ch • se him above all the world. He is worthy, upon whom all our souls, and all our mind, and all our joy should be set. God forbid we should rejoice in anything, but in Christ, and him crucified. Let us be crucified to the world, so we be loved of Christ. Shall we willfully make ourselves like the miserable Jews? Shall we choose rather Barabbas than Jesus; & Belial, rather than Christ? If the daughter of a beggar should be offered in marriage, whether she would choose of a matchless Prince, or a base and servile pesant, would we not detest such folly, if she should neglect the Prince, and choose the pesant? And yet this is our case. God requires no more of us, but to choose his Son before the world, or Satan, or the flesh, and we are assured of eternal advancement: and yet behold, we choose not, we defer the time, we court the pesant that will forever undo us, and neglect the continual solicitations of the Heir of all things. Lord, put to our faith, and make us forever resolute to cleave to the Lord Jesus, and him alone.

Secondly, he is said to be precious. Of this before: but yet somewhat not • for the Use. Is he precious? O then, first, how should we admire the glory of that building, when the foundation is laid with precious stones? Secondly, this should beget in us an high estimation of Christ.

Quest. What should we do to attain to this, heartily to account of Christ, as so excellent above all other things?

Answ. First, we must think much of our misery, and our need of Christ. The true reason, why we are not more joyed in Christ, is, because we are not soundly • atechized in the particulars of our misery in ourselves; we should seriously lay that doctrine one time after another upon our hearts, and it will make us run to Christ with singular affection.

Secondly, we should get Catalogues of the great things purchased by Christ, and of the wonderful precious promises made unto godliness, both for this life and that which is to come. This would put all other projects frō the world, or the devil, or the flesh, because there can be nothing in any degree comparable unto the unsearchable riches is to be had by Christ. Oh the preferment of a true Christian, if he had studied the premises foundly! If we could effectually think upon the favor of God, the pardon of all sins, the inhabitation of the holy Ghost, the gifts of the Spirit, and all other sorts of spiritual blessings, if there were nothing else to be had by Christ, what can be equal in value to that immortal inheritance reserved for us in heaven?

Thirdly, we should much think of the dignity of the person of Christ, of whom it is true, that when God brought out his first begotten Son, he said, Let all the Angels of heaven worship him; As also of his transcendent preferment to be carried up to heaven, and there sit at the right hand of the Majesty on high; a King of all Kings, even such a King, as all the Kings of the earth must cast down their Crowns at his feet. It is unspeakable stupidity that keep us from being fired with these things.

Fourthly, we should often contemplate of our interest in Christ, and the assurance that he is of God given to us: All things are ours, because Christ is ours, as the Apostle Paul speaks.

Quest. But how should we show that we do account Christ as dear and precious?

Answ. I answer by divers things.

First, by longing for his coming again to us, mourning for our own absence from him. Then we did indeed soundly show our love to Christ, when we did feel our hearts affectionately moved with a vehement desire after him. It is a dull love of Christ that can be content with his absence.

Secondly, while we are here in this world, we may show the high account we make of Christ, by joying in him, that is, by taking comfort in the means of his presence, or in the thoughts of his love to us; when we can prefer our entertainment in the House of Christ, above our greatest joys on earth.

Thirdly, when in our conversation we can be contented to shun all the baits of the world and Satan, and in respect of Christ, contemn all those sensual pleasures, profits or honors that entice us to make shipwreck of faith and a good conscience. Then we love Christ indeed, when our credits, friends, riches, yea life it self is not dear unto us for Christ's sake and the Gospel.

Fourthly, when we can renounce our own righteousness and praises, and seek only to be found clothed with his righteousness.

Fifthly, we signify our respect of Christ, by the very respect we show to the members of Christ. He loves Christ with all his heart, that loves and entertains Christians as the only excellent people of the world.

Hitherto of that part of the testimony which concerns Christ: the other part that concerns Christians, follows.

He that believeth on him, shall not be confounded. ]

In which words, the happiness of the Christian which believeth in Christ, is expressed.

There are many points of doctrine may be observed out of these words; as,

First, in general, it is faith that makes the difference among men before God: men are judged of before God by their faith or unbelief. God, to find out a worthy man, doth not ask what money, or land, or birth, or offices he hath; but what faith he hath, Gal. 5.6. He is rich and happy, that believeth; and he is miserable, that believeth not, whatsoever his outward estate be. Which should cause us more soundly to inform ourselves, and not to be lifted up in ourselves for any outward things, nor to be dejected, if our faith prosper: and it should be a great comfort to poor Christians in all their wants, if the Lord have made them rich in faith. He is a great rich man, that hath a strong faith. And therefore also we should learn to judge of men, not according to the flesh or these outward things, but ever acknowledge more honor to a faithful Christian, than to any rich wicked man. And it is a great sign of our own uprightness of heart, when we can judge of Christians as God judgeth, and without dissimulation account them the only excellent Ones.

Secondly, in particular we may here observe the necessity of faith, in respect both of the favor of God, and the merits of Christ: we cannot please God, though we be in Zion, without believing, Heb. 11.6. and without faith we see here, we are not built upon the foundation, and so have no part as yet in Christ. And therefore we should everyone be thoroughly awakened, to examine ourselves whether we have this precious faith or no, 2 Cor. 13.5. and to keep our own souls with so much attendance hereupon, as to be sure the Tempter deceive us not in our faith, 1 Thes. 3.4. And here especially take heed, that thou dash not thy soul upon the rock either of ignorance, or presumption: of ignorance, as many do, that to this day know not what a true faith is; of presumption, as many do, that entertain, without all ground from God's promises, a hope to be saved, which they call a strong faith in Christ; and yet live in their sins without repentance. and here never taste of the sweetness of spiritual things, nor show the affections of godliness in God's service.

Thirdly, note that he saith, H • e that believe •• , indefinitely, meaning any, of what nature, or condition, or state of life soever. And therefore when this Text is quoted, Romans 10.11. and 9.33. he saith, instead of He that, Whosoever believeth: which showeth us plainly, that in matter of faith God is no accepter of persons. No man can say he is exempted. A poor man, a Gentile, a Barbarian, an unlearned man, a servant, &c. may believe as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex. Faith will make any one a child of God, and a member of Christ. The several sorts of men are all one in Christ Jesus, Gal. 3.26, 28. This is the large extent of God's love to the world, that whosoever believeth should be saved, John 3.16. Mark 16. The proclamation is to all that are athirst, they may be possessed of those treasures of gold without money, Isaiah 55. Which should much embolden us to go unto God with a true heart, in the assurance of faith, Heb. 10.22. And withal it should cause us to cast out of our hearts all the waverings and doubts of unbelief, arising from our own condition in unworthiness.

Fourthly, we may hence note, that faith in Christ was ever required in all sorts of men. It was required of them in the Prophet Isaiah's time; and it is still here required in the Apostles time. Thus Paul, Heb. 11. shows, that faith was the character of the godly in all ages before the Flood and after the Flood, before the Law and after the Law: and he proves it by an induction of particulars in their several ranks. Which again should both serve to take down carelessness, seeing never man could please God without faith; and withal it should much persuade us to get and preserve faith, seeing we have such a cloud of witnesses; and that every godly man in every age of the world did provide himself of faith, whatsoever he wanted.

Fifthly, observe here the nature of true faith. To believe God in anything he saith, will not save us, if we believe not in Christ. The object of faith is Christ: for, though we believe other things, yet either they are not things that directly concern salvation, or else they are founded upon Christ: nor is it enough to believe Christ, or to believe that he is sent of God, but we must believe in him, that is, out of sound judgment we must with all our hearts embrace the happy news of salvation by Christ, and rely upon him and his merits only for our own particular salvation. The very comparison here imported, shows us the nature of faith. Christ is like the foundation of a house: now, to believe in Christ, is, to fasten ourselves in our confidence upon Christ, as the stone lieth upon the foundation. To believe in Christ, is, to lie upon Christ immovably, and not flee out of the Building. And it is to be noted here, that the Apostle adds these words, in him, to the Text in Isaiah, of purpose to explain the Prophets meaning, and to show what kind of believing the Prophet intended. Therefore it is apparent, that Pagans cannot be saved, because they believe neither God nor Christ: no Jews and Turks, because they believe God, but not Christ; nor the common Protestant, because he only saith he believeth, but doth not believe indeed; nor the Papist, because he believes not in Christ, nor placeth his confidence in him alone, but in his own works, or in Saints, or Angels, or in Popes pardons and indulgences.

Sixthly, note here the circumstance of time, by which he describeth a true faith. He doth not say, He that shall believe, or, He that hath believed, but, He that doth believe: which is to show us both what we should do with our faith, and what in some measure is done by every believer: for we should not believe at one time only, but at all times, we should every day live by our faith, Gal. 2.21. Christ liveth in us by faith, and so long as we go about without faith, we make Christ to be in us as it were without life. To spend one day without faith, is, to bury Christ as it were for so long. Now the life of Christ must be considered of us two ways: namely, as it is in it self, and as it is in our sense. For this latter, it is true, when we employ not our faith, we let Christ die in us in respect of sense. But for the first way, it is certain, a Christian doth always believe, after the life of faith is once conceived in him. There is no time in which it can be truly said, Now he believeth not. Therefore doth the Apostle here say, He that believeth. It is true, that in some particular points or promises, a Christian may fail through unbelief; but not in the main point, or promise of salvation by Christ. It is true also, that a Christian may oftentimes, and usually, want the feeling of his faith, and go without the joys of the holy Ghost, but yet he wanteth not faith: yea, a Christian may violently object against believing, and think he hath not faith, by the temptation of Satan, and the rebellion of that part of him that is unregenerate; and yet God can dispel all these clouds, and in the very dunghill of his unbelief and sinfulness, can find out his own part of faith. In plain terms, there is no time after conversion, but if a Christian were thoroughly sisted, and put to it, he would be found resolved in that point, to rest upon the covenant of grace, for all happiness by Christ alone: I say at all times, in that part of him that is regenerate. Christ can die in no man: and if faith could die, then should Christ also die in us, seeing he liveth in us by faith. A man may be without faith in the judgment of the world, in his own judgment; but never is without faith in the judgment of God. A man may want this or that faith, but not faith simply; as that faith, Luke 18. to rely upon God without failing, and to call upon him with continual perseverance, as resolved, that God will help us in that particular. It is true, If the Son of man come to search amongst men, he shall scarcely find that faith upon earth; but yet a true faith in the general, he will find in the breast of every godly man and woman. Peters faith did not fail, when he denied his Master. For Christ had prayed that his faith should not fail, and was heard in that he prayed.

Shall not be confounded. ]

The Prophet Isaiah hath it thus: He that believeth shall not make haste; and it may be understood either as a precept. Let him not make haste; or as a promise, He shall not make haste. Men make haste two ways, either in their behavior, when they run headlong upon the duties they are to do; or when through impatience, they will not tarry God's leisure for their help and deliverance; but fall to use unlawful means, and take that which comes next them, without consideration of the lawfulness of it.

Now, the believer must avoid both these, and God will, in some measure, sanctify and guide the believer thereunto.

The Apostle Paul, Rom. 9.33. & 10.11. And the Apostle Peter in this place, following the Greek translation read it, He that believeth shall not be ashamed, as in the Romans, or confounded, as here.

They swerve not from the meaning of the Prophet. For by this term is avouched, That the godly that believe, shall never have cause to repent themselves, or to fly from God to use ill means.

The holy Ghost then in this place is pleased to assure the believer, that he shall not be confounded.

To be confounded, signifies sometimes to be reproached: so Psal. 14.6. The wicked are said to confound the counsel of the godly: that is, they reproached it. Sometimes it signifies to be daunted, or dismayed. Sometimes to be disappointed, or broken in their purposes, as Isaiah 19.9, 10. Sometimes to be extremely ashamed, and so it is rendered, Rom. 10.11. Sometimes to be put to a Non pl •• , as Acts 9.22. Sometimes to be driven into amazement or wonder, Acts 2.6. Sometimes to be brought into such a strait, as one hath neither hope, nor help, 2 Cor. 4.8, 9. Lastly, it signifieth to perish utterly, or to be undone, or damned forever, and so confusion shall come to all that hate Zion, or serve graven Images.

It is true, that sometimes to be confounded is taken in the good sense, and signifies either the affection of wonder as before, Acts 2.6. or else a spiritual grace in the heart of a Christian, by which his soul mourns, and is abashed and ashamed with him. And so there may be three reasons, or rather causes assigned, wherein the godly ought to be confounded.

As first, in repentance for their sins, of which these places entreat, Ezech. 36.32. Ier. 31.19. Ezech. 16 61. and for this cause rebellious offenders must be noted, & their company shunned, that they may be confounded in themselves for their sins, 2 Thes. 3.14. and the Lord complains, that the people were not ashamed for their sins, Ier. 6.15. Secondly, when God, or Religion, or the godly are reproached and disgraced: thus Psal. 44.15, 16. Ier. 51.51. Thirdly, the people that profess the truth, do err through indiscretion, or give offense, or live in any grievous evil, Isaiah 29.22, 23. Ezra 9.6, 7.

Now because the confusion here mentioned, is a misery God will turn away from the believer; therefore I will explain that point, and show how many ways God keeps the believer from being confounded.

They shall not be confounded. ]

This, God will make good unto them both in this life, and in the day of Judgment: In this life they shall not be confounded, neither in respect of their outward estate, nor in respect of their spiritual estate.

For their outward estate: whether we respect their condition and credit, or the means of their preservation: For their credit, God will do one of these two things: For either God will make them exceeding glorious, and make them high in praises, as Isaiah 49.2, 3. or •• the least, though they may pass through evil reports, yet they shall not be utterly ashamed: God will give them good report amongst the godly, & will greatly esteem them himself, 2 Cor. 6.8. Heb. 11.2. Faith shall obtain a good report.

And for the means of their preservation: Either first God will save them from the temptations that fell on the world, so as in the evil time they shall be provided for, and preserved from distress, as Psal. 37.19. or else, secondly, God will not disappoint their trust, but come to their succor and deliver them, as Psal. 22.6. and 25.3. and Rom. 5.3. or else, thirdly, if God do defer for a time, he will in the mean time refresh their hearts, and lighten their faces with the comfort of his favor and presence, as Psal. 34.6. Or else fourthly, if the Lord let the affliction yet continue, he will give thē strength to bear it, and patience and magnani •• ity, so as it shall be no great burden to them, as it is shown of Christ, Esa. 50.6, 7. so of Paul, Phil. 1.20. 2 Tim. 1.12. Or else fifthly, though they may be many ways distressed, yet they shall never be forsaken or perplexed, so as to have cause to despair: They shall not be destroyed, 2 Cor. 4.9. In all these senses, they shall not be confounded in respect of their outward estate.

And for their spiritual estate they shall not be confounded, and this may be shown in divers things: First in respect of illumination, they shall not abide in darkness, John 12.46. Secondly, in respect of justification, their sins are not imputed to them, and the Lord so surely forgives the believer, that the conscience shall be satisfied with that propitiation is made in the blood of Christ: for, it is not ashamed of the former evil ways, because it believeth, that they enjoy God's pardon as if they had never been, Zeph. 3.11. Thirdly, in respect of Adoption, because by believing they are made the sons of God, & so need not be ashamed at any time of their condition, John. 1.12. Fourthly, in respect of access unto the presence of God. For by faith he is privileged, he may go with boldness and confidence into the presence of the King of Kings; and therefore what should confound them? Eph. 3.12. Fifthly, in respect of the promises of God. For by faith he obtaineth many rich and precious promises, each of them like a Well of joy, and a very spring of contentment, 2 Pet. 1.4. Heb. 11.13, 33, 34. Sixthly, in respect of the hope of glory. For by faith we have access to this grace, whence we stand and rejoice in the hope of the glory to come, Rom. 4.2.

And for the day of Judgment, it is certain, they shall not be confounded in two respects: First, they shall have boldness at that day and hour, and praise before all the world: They that are not ashamed of Christ in this world, he will not then be ashamed of them. And secondly, they shall be delivered from eternal confusion and damnation. They shall enjoy everlasting salvation, and shall not be confounded world without end, Isaiah 45.17.

Quest. So that by this which hath been said, we may in part know, how to answer that objection which may be made: For someone may say, The Scripture in divers places seems to grant, that God's servants have been ashamed and confounded.

Answ. Now for answer hereunto, divers things must be distinctly considered of.

First, the godly shall not be ashamed, or shamed with everlasting shame, or they shall not be ashamed at the day of Judgment: though it were granted, they might be ashamed in this life, Isaiah 45.17. in that World, which is without end, they shall not be ashamed.

Secondly, we may answer with the Prophet Daniel, that shame and confusion belongs unto the godly, if we respect their deserts, but they are freed from it by the covenant of grace in Christ, Dan. 9.7.

Thirdly, if we consider of the state of the Church in the public condition of it, as both good and bad are mingled together: so God may pour out terrible shame and confusion upon visible Churches for their great provocations, as Ier. 9.19. and 17.13.

Fourthly, this promise shows what God will make good to the believer, if the fault be not in himself: he shall be set in such a condition, as he shall have no reason to be ashamed, but in all distresses two things shall be certain: first, that God will come quickly to his succor, Heb. 10.35, 36. Secondly, that till his deliverance he shall have a fair assurance and evidence for his hope in God, by his promises: so as if he do not withdraw himself through unbelief, in rest and quietness he shall be fortified, Isaiah 30.19.

Fifthly, if we restrain the sense to the coherence and particular drift of this place, we may answer three things: First, that he shall not be so confounded as to be driven to run headlong upon the use of any unlawful means. Secondly, that he shall not fall down from the foundation, which is Christ, though he should endure many a sore storm. And thirdly, he shall not be ashamed in the point of Justification: he shall never repent that he relied upon Christ, and his merits and righteousness.

Sixthly, it is true, that in some temporal crosses they may be foiled in the judgment of the world, and in their own sense, as the Prophet confesseth, Psal. 48.9. and so far as this promise reacheth to temporal things, it must be understood with that common limitation, Isaiah 54.4. viz. so far as it is good for them, they shall be kept from shame, as for poverty, or sickness, or the like, that is, if it be good for them. But yet if this temporal shame do fall upon them for their sin • es, repentance will remove it, as is promised, Joel • .13, 26.

Lastly, the Lord will give his people double for all their confusion, Isaiah 61.7. and therefore it is not to be reckoned as a cross, for which they have so much recompense made them.

Uses. The use of all this remains then to be considered of, which concerns first, the godly; secondly, the wicked.

The godly should here learn,

First, to take notice of their privileges above other men in this respect, &c.

Secondly, to sue out this promise upon all occasions. For since they have a grant of freedom in this kind, they should seek unto God for the obtaining of it as they shall find need; when either their crosses press them, or their hearts fail them: so did David in many places of the Psalms, as Psal. 31. 1, 17. and 119.116. and in divers other places.

Thirdly, but they must ever look to it, that they be such as may answer the conditions of this promise, expressed in this or in other Scriptures; as,

1. They must preserve a constant respect unto God's commandments, and in all their ways be sound in God's statutes; else, willful sin and shame will be companions, Psal. 119.6, 80.

2. They must not be ashamed of God's truth, and the profession of it, but witness a good profession before all men, Psal. 119.46.

3. They must not be too tender in matter of reproach from the world, but learn of Christ to despise the shame and scorns of men, Heb. 12.2. Isaiah 51.6, 7.

4. In this Text they must hold fast their faith, and live by it; it is a promise to the godly, as he is a believer, and will rely upon God's mercy in Jesus Christ: we must be established in the faith.

The wicked may hence gather an argument of singular terror. For this Text imports, that such as live in their sins without repentance, and have not a lively faith in Jesus Christ, shall certainly be confounded: and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion.

Quest. Now if any ask who are they shall be ashamed and confounded?

Answ. I answer out of several Scriptures, They shall be ashamed and confounded,

First, that worship graven Images, and trust upon them, Psal. 97.7. Isaiah 42.17.

Secondly, that wish evil, and hate the godly, and rejoice at their misery, and seek to do them mischief, Psalm 44.7. Psalm 129.5. Isaiah 26.11. and 41.11.

Thirdly, that are proud, and deal perversely: for pride is a fore-runner of shame, Prov.

Fourthly, that call not upon the Name of the Lord, that use not prayer, Psal. 53.5.

Fifthly, that use customary lying: they shall be loathsome, and come to shame, Prov. 13.5.

Sixthly, that put their trust in men, and not in the Lord, Isaiah 20.5.

Seventhly, that are ashamed of Christ and the Gospel in this world, Mark 8.38.

Lastly, that go about to establish their own righteousness, Rom. 10.4.

Verses 7, 8.

7. Unto you therefore which believe, it is precious: but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner:

8. And a stone to stumble at, and a rock of offense, even to them which stumble at the Word, being disobedient; unto the which thing they were even ordained.

IN these words the Apostle expounds or applies the former testimony of Scripture, which he urgeth both for the believer, and against the unbele • ver. The believers he calls upon to take notice of their felicity; assuring them that that Scripture doth avouch, that Christ is an incomparable treasure to them. Concerning the unbelievers he speaks terrible things; whom he describes both by their sin, and by their judgment. The sin is disobedience: their judgment is to be considered as it is denounced, first, against their Leaders, whom he calls Builders; and then, against the whole body of unbelievers. The plague upon the Builders, is, that the Kingdom of Christ shall be advanced in spite of their hearts: they shall perish and be confounded, but Christ shall reign and flourish. The plague upon the body of unbelievers, is, that Christ shall be to them a stone of stumbling, & a rock of offense; which is amplified by the consideration of the causes, partly in themselves, which is their stumbling at the Word, and disobedience; and partly in God, who in his justice hath appointed them thereunto.

Thus of the order of the words.

Now before I come to the full opening of each particular in these two verses, I may observe divers things from the coherence and general consideration of all these words.

First, in that the Apostle doth not rest satisfied to allege the Text, but doth withal apply it, it shows the necessity of application. We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it be not eaten; nor a medicine cure the disease, if it be not taken; nor a plaster heal the sore, if it be not laid to it; nor are our wants supplied by coming to the market, if we do not buy and carry home. Which should work in us a sound care of application of the Word we hear or read: and withal it should waken us to a care of observing all the rules that may further us in applying; which are these and such like.

First, we must be careful to understand rightly the Scriptures we would apply: this is the very foundation of all application that is profitable, 2 Pet. 3. else we may grow perverse, and wrong both the Word and our own selves.

Ob. But some private man might say, This is hard: how can we learn to know the clear meaning of the Scripture, and the sense of the Text?

Sol. For answer hereunto, thou must know, that there be divers rules that may help thee to understand, or at least, keep thee from wrong and dangerous mis-application.

First, thou must be wise to sobriety, & not presume to know above what is meet, nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling, or are not evidently revealed in Scripture.

Secondly, thou must have respect unto other Scriptures, to take no sense that is contrary to other apparent Scriptures.

Thirdly, thou must have respect to the Analogy of faith, to avoid all senses which oppose any article of faith, or thy faith, Rom. 12.3.

Fourthly, thou must avoid all doubtful disputations, and unprofitable questions, and vain • anglings, that tend not to edification, and the salvation of thy soul; and account it as a happiness, to be able to keep thyself free from entanglements therein. And therefore stand at the door of every opinion, and before thou let it in, ask this question, What shall my soul be advantaged by this opinion at the day of Jesus Christ? and if it cannot answer to it directly, reject it. Psal, 119.66. David prays God to teach him good judgment and knowledge.

Fifthly, let the public Ministry of God's servants be the ordinary rule of thy interpretation, so long as no sense is taught there contrary to the former rules, 1 Cor. 14.36. and where thou doubtest, thou must seek the law at the Priests mouth, and be very fearful in anything to be wiser than thy Teacher; I mean, to nourish private opinions, which are not justified by public doctrine.

Sixthly, pray to God to teach thee, and to give thee his Spirit to lead thee into all truth: understanding is God's gift, 2 Tim. 2.7. and he will teach thee humbly his way, Psal. 25.

Thus of the first rule: we must first soundly understand the sense of the Scripture we would apply.

Secondly, thou must bring a mind apt to be taught, willing to be formed, and to be all that which God would have thee to be: thou canst never profit by application, without a penitent mind; a mind that will part with any sin God shall discover in thee, and a mind careful to observe the conditions required, as well as the promise tendered, James 1.21. This is indeed to glorify the Word.

Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt find in all doctrines a difference. Some things, read or heard, have a special taste put upon them by God's Spirit, or a special assurance of them wrought at the time of reading or hearing. Now thou must be careful to take to thee these truths which the Spirit of God doth cause to shine before thee. Eate that which is good, Isaiah 55.2. Try all things, and keep that which is good, 1 Thes. 5.20.

Fourthly, know that serious and secret meditation upon the matter thou hearest, is the principal nurse of fruitful application: it is but a flash can be had without an after and deliberate meditation; and about meditation, remember these rules:

1. Let it be secret.

2. He must let it be full. Give not over till thou hast laid the truth up in thy heart: take heed of that common deceit, Psal. 119.45. of resting in the praise or liking of the doctrine: be not a Judge against thine own soul, For, if the doctrine be worthy of such praise, why darest thou let it slip and run out? Let not the devil steal it out of thy heart, Mat. 13.20. or the cares of life choke it, Luke 11.28.

3. Let it be constant, Be at the same point still from day today, till it be soundly formed and seated in thy heart. How rich might many Christians have been▪ if they had observed this rule! Psal. 1.2. Psal. 119.3, 5. Isaiah • 6.9.

Fifthly, be wise for thyself: take heed of that error of transposing thy applications: say not, This is a good point for such and such, till thou have tried thine own heart, whether it belong not to thee, Psal. 119.59 Pro. 9.7.

Sixthly, by any means be careful of the seasons of doctrine: be wise to understand the season. There be many truths, which if thou let pass the opportunity of informing of thyself, thou mayest perhaps never have it so again: and therefore take heed of losing precious things, when thou hast the time and means to attain them, &c.

Thus of the first point.

The second thing is the special duty of Ministers, to apply the Scriptures to the hearers that belong to their charge: we see the Apostles do it, and for this purpose hath God set apart the ministry of the Word, that by them it might be applied. God inspired the Scriptures, and the Ministers are to urge them, and whet them upon the hearts of their hearers for their Instruction, Reproof or Consolation, 2 Tim. 3.17. They are like the Priests for cutting up, or dividing of the Sacrifices, 2 Tim. 2.15. And this may serve to justify the course of godly and painful Ministers, that most study the sound application of their doctrine; and secretly staineth the pride of those men, that avoid with scorn, application, vainly affecting the praise of wit and learning.

Thirdly, we may hence note, that all men in the visible Church, have not a right to the comforts of the Scripture; and it is the Ministers duty to drive wicked men off from claiming any part in the promises, which are the only treasure of the Saints, as here we see in these two verses, the Apostle carefully doth. Men must do the works of Jacob, if they would have the comforts of Jacob, Micah 2.7. A Minister must separate between the clean and unclean. His word must be like a Fan, that will drive the cha • fe one way, and the wheat another; and though wicked men brook not thi • , yet God requireth this discretion at the hands of his people. God's Ministers must not daub with untempered mortar, or give the children's bread to dogs, or cast holy things to swine.

Fourthly, they may hence clearly also see, that no other difference may be put between many, then what faith and unbelief, obedience and disobedience make. Men must not be known after the flesh.

Fifthly, it is hence also apparent, that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation, as well as the godly in the Prophet Esaies time: God is no respecter of persons, Col. 3.11. Thus in general.

Two things are to be observed in particular:

The one concerns the godly, who are comforted. The other concerns the wicked, who are terrified.

The godly are comforted in these words:

To you therefore which believe, he is precious.

In which words, it is the drift of the Apostle to raise an use for consolation out of the former Text: whence consider,

First, the persons comforted, viz you that believe.

Secondly, the happiness applied unto them, He is precious.

For the first. It is manifest, that the Apostle directs them to look for faith in their hearts, if they would have comfort in God's promises. It is not enough to know that believers shall be saved, but we must be sure, that men in particular are believers: we must examine ourselves whether we be in the faith or no, 2 Cor. 13.5. Which should both reprove and direct. It reproves the great shameful slothfulness of Christians, that suffer the tempter to keep them without the assurance of faith: some have no faith at all; and the better sort live in too much doubtfulness in the point of the assurance of faith. And therefore we should be warned and directed to try our faith, and to make it sure, that we are believers.

Quest. What is it to be a true believer?

Ans. It is, to embrace with our hearts the reconciliation & salvation which by Christ is purchased for us, and by the Gospel is offered to us. Now, that this point being of such singular weight may be clearly understood, I will break it open into particulars, or into particular parts or steps of judgment and practice in the believer.

First, he must acknowledge that by nature he stands bound to observe all the moral Law.

Secondly, he must see, that he hath broken all those holy laws of God, and is therefore guilty before God of the curses of the Law, and so of eternal condemnation.

Thirdly, he must know, that God sent his own Son in the flesh to obey the Law, and satisfy the▪ justice of God, by making an expiation for man's sins,

Fourthly, he must learn, that God hath bound himself by promise, that whosoever embraceth the agreements in this new covenant in Christ, shall be saved.

Fifthly, that when a man doth in his own particular discern this gracious offer of God in the Gospel, and goeth to God▪ and with his heart relieth upon it, then he doth truly believe, and is justified, and shall be saved.

Quest. But many men are persuaded, that God hath given Christ for them, and yet it is evident that they do not believe, because there is no appearance of any repentance or reformation in them; many say they have a strong faith, and yet have none. How shall the persuasion of the godly man be distinguished from this vain presumption in wicked men?

Ans. That persuasion of God's grace in Christ, which is true, and of the nature of true faith, doth prove it self to be • ight by many infallible signs.

First, by the renovation of the heart. The knowledge of God's love in Christ doth make the heart of man new; it cleanseth out the old dross, and makes a man hate his sweet and most secret sins. Faith purifies the heart. Acts 15.

Secondly, by the joy and comfort of the holy Ghost, with which the believers heart is refreshed from the presence of God, 1 Pet. 1.9.

Thirdly, by the victory of the world. For, the true believer is so satisfied with God's goodness in Christ, that he can deny his profits, pleasures, credit, friends, and the like, for Christ's sake and the Gospel; yea, faith mars the taste of earthly things, and makes a man able to forsake the love of worldly things, 1 John 5.5. It will endure the trial of troubles, of afflictions, and temptations, and persecutions for the Gospels sake, 1 Pet. 1.7. without • aking haste to use ill means in the evil day.

Quest. But, how may faith be discerned in such as say they are not persuaded that they have faith, which sometimes proves to be the case of divers dear children of God?

Answ. Their faith may be discerned,

First, by repentance, which cannot be separated from it: the sight, hatred, confession, and sorrow for their sins, is an argument of true faith, because without faith no man can have true repentance.

Secondly, by their complaining of their unbelief, and desire of faith. I believe, Lord, help my unbelief, was the voice of him that had true faith.

Thirdly, by their daily renouncing of their own merits, begging favor of God, only for the merits of Christ.

Fourthly, by the love of the godly: for faith worketh by love, Gal. 5.

Fifthly, by other marks & signs of God's children, which can never be had, but faith is had also: such as are, love of God, and his Word, and of their enemies, and uprightness of heart, and the spirit of prayer, and the like.

Precious. ]

Christ is precious to them that believe, not only in their acco • nt, but by effect; and so, both because he is great riches unto them, as also because he is an honor unto them. He is great riches unto them, yea unsearchable riches, Eph. 3.6. All ages ought to wonder at the riches of God's kindness to the believers in Jesus Christ, Eph. 2.7. Christ in us is our riches, Col. 1.27. and thus he enricheth us with the favor of God, his own merits and righteousness, the grace of the Spirit, and the promises of the Word, and the hope of glory.

The Uses are many.

Uses. First, woe to the rich men of this world that are not rich in God and Christ, Luk. 12.16, 21. Let not the rich man glory in his riches, Ier. 9.24.

Secondly, let the brother of low degree rejoice in that God hath thus exalted him, I •• . 1.9. For godly Christians a • e the richest men in the world: for their possessions are greatest, because the • possess Jesus Christ, and his treasure • , James 2.5. For God is rich to all t • at call upon him. He cannot be a poor man that can pray, Rom. 10.12. Christ makes amends to the poor Christian for all his wants.

Thirdly, hence we may gather anoth • r sign to try our faith by▪ If Christ be more precious to us than all the world besides, it is certain we are true believers: For Christ is precious to 〈◊〉 but believers, Phil. 3.9, 8.

Fourthly, we should strive with all • hankfulnesse to admire▪ and praise the grace of God that hath bestowed such riches upon us in Christ, Eph. 1.7.

Fifthly, we should hence learn to • ache more account of our faith, which is therefore precious, because it apply • Christ unto us: Hence poor Christians are said to be rich, because they have faith, and assurance of faith, and he calleth it all riches of full assuranc • , Col. 2.2. 2 Pet. 1.4 I am. 2.5.

Sixthly, we should live securelesse. Men would promise to live at all hearts ease, if they were rich enough: why, Christians are exceeding rich, and possess more treasure than all the woe • ld besides, and therefore should live henceforth by the faith of the Son of God, which was given to them, Gal. 2.20.

Seventhly, look to it that thou keep Christ, whatsoever thou losest: resolve to lose father, mother, wife, children, friends, house, lands, yea and life too, rather than lose Christ, who is so precious.

Eighthly, we should show it, th • t we account him our greatest riches▪ and that we shall do, first, by estee • ing the Gospel that brings us daily tidings, above gold and silver. Secondly, by oft receiving of the Sacraments: we should account the Word and Sa • raments as God's Exchequer, whither we always come to receive more treasure. Thirdly, by making much of them that resemble his virtues. Fourthly, 〈◊〉 longing for his appearing.

Thus, as Christ is our riches, Now secondly, he is precious, in that he is an honor unto us, and so some translate it. Christ then is a singular honor to every believer, and he is so both in heaven and in earth. First, in heaven he is an honor to us, because he graceth us before God and the Angels, covering our nakedness with the rich garment of his own imputed righteousness, and making daily intercession f • r us to God, and covering our imperfections, and presenting our works and prayers to God, and giving the Angels a charge to look carefully to u • . Secondly, And so he is an honor to us on earth, both amongst the godly, and amongst the wicked: First, He graceth us amongst the godly, by giving 〈◊〉 room in their hearts, causing them to love us, and honor us even for Christ only, whom they discover in us by our love to Christ, and faith in his name, and imitation of his virtues. Secondly, and he graceth us also amongst the wic • ed, by protecting and acknowledging us in times of greatest distress, and by washing out the blemishes which our own indiscretions at any time brought upon us, and by clearing our innocencies from their unjust aspersions.

The Use may be, first for confutation of their folly and madness, that account it a course of abasement to follow Christ, and leave the vanities of the world. Godly • ourses are honorable courses: No man ever lost honor by cleaving to Christ, and living so as might become the faith and love of Christ. Secondly, and withal we may hence be informed, that all the honor that is without Christ, is but obscure baseness: no man can be truly honorable without the faith of Jesus Christ in his heart. Thirdly, we should hence be resolved to make more account of the godly, because Christ is to them all honor: they are the only excellent ones in the world. Fourthly, we should labor also to be an honor unto Christ, and to the faith and profession of his name and service: we must remember, that he is our surety to God for us, and hath undertaken for our good behavior, and therefore for that reason we should be careful of our duties: and besides we see, that the disorders of great men's servants leave an imputation on their master, and so it is with us and Christ. If we live righteously, and soberly, and religiously, we honor Christ our Master: but otherwise if we be scandalous, we dishonor Christ, and therefore had need to look to our ways. And lastly, we should account Christ sufficient honor to us, and not regard the scorns and reproaches of the world, but rather with Moses esteem the reproaches of Christ, greater riches than the treasures of Egypt.

Thus of the consolation to the godly.

The terror to the unbelievers is expressed, first, partly by charging upon them their offense: secondly, and partly by describing their punishment.

Their offense is disobedience.

To them that are disobedient. ]

All unbelievers stand indicted of disobedience, and that in three respects: For first, they are guilty of Adams disobedience: For by the disobedience of one man many are made sinners, Rom. 5.19. Secondly, they are guilty of disobedience against the moral Law, which they have broken by innumerable offenses, and in respect thereof are liable to all the curses of God, Deut. 28. Thirdly, they are guilty of disobedience against the Gospel: For there is an obedience of faith, Rom. 1.5. and the Lord complains that they obeyed not the Gospel, Rom. 10.16. and for this disobedience, God will render vengeance in flaming fire at the day of Judgment, 2 Thes. 1.8. Now men disobey the Gospel, not only when they are bewitched to receive false opinions in religion, Gal▪ 3.1. but also and chiefly when they believe not in Jesus Christ, but live in their sins without repentance.

Uses. The use should be for humiliation unto impenitent sinners; they should take notice of their indictment, and make haste to humble themselves before the Lord, lest sentence come out against them, and there be no remedy: and the rather, because God will aggravate against them their disobedience. Now, there are many ways by which a sinner may take notice of the aggravations of his disobedience; as,

First, by the number of his offenses, if he consider that he hath made his sins like the hairs of his head. To be guilty of treason but in one particular, should occasion fear: but he that is guilty of many treasons, hath great reason to be extremely confounded in himself; and this is thy case.

Secondly, thy disobedience is the more grievous, because thou hast received abundance of blessings from God, who hath by them wooed thee to repentance; and this will heap much upon thee▪ Rom. 2.4. Isaiah 1.3.

Thirdly, thou must consider all the means thou hast had of amendment; God hath planted thee in his garden the Church, he hath commanded his vine-dres • ers to bestow the pains, and apply the means of growth to thee. If now thou be not fruitful, this will be pleaded against thee, which art still a barren fig • tree, Luke 13.6.

Fourthly, it increaseth thy disobedience, that thou hast been guilty of divers h • inous and soul evils, as if thou have been a drunkard, a filthy person, a blasphemer of the Name of God, a man of blood, or the like.

Fifthly, the continuance in sin: thou hast long abused the patience of GOD, and this heaps coals of further indignation against thee, Rom. 2.4, 5. and the rather because thy heart hath been to sin forever: for there is in the heart of unregenerate men a desire to sin forever, and it is a grief to them to think that at any time they should not be able to live in sin still.

Sixthly, thou hast offended against thine own vows and covenants, and the promises thou hast made to God, both in baptism and the communion, and in other passages of thy life.

Seventhly, it increaseth thy offense, that thou hast dealt wickedly in the land of uprightness, Isaiah 26.11. There thou hast offended, where thou hast had the example of the godly to show thee a better course. It is ill to sin anywhere, though in Babel: but it is worse to transgress in Zion, or Jerusalem, even in the glorious Churches of Jesus Christ.

Eighthly, thy incorrigibleness adds to the heap of sin: though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered, but thou hast made thy heart like an adamant, so as thou wouldst not return, Ier. 5.2, 3.

Ninthly, it is yet more, that thou hast been so far from reforming thine own life, that thou hast scorned and reproached the good conversation of the godly, thou hast spoken evil of the good way of God.

Thus and many other ways may the sinner charge his own heart, and thereby prepare himself to return to the Lord, while there is yet hope. For if thou wouldest return with all thy heart, and take unto thee words, and confess thy sins, and pray for forgiveness, and mourn before the Lord, and turn away from thy own wickedness; the Lord would show mercy, and the obedience of Christ would heal thy disobedience, and God would love thee freely, and the blood of Christ would cleanse thee from all thy sins, Hos. 14. Isaiah 55.7. 1 John. 1.7. and while it is yet today, the Lord sendeth to thee, and beseecheth thee to be reconciled, 2 Cor. 5.19, 21. Consider that God hath been with thee all this while, having sent many others to hell for their sins, and there is hope of forgiveness: the Lord hath received great offenders to mercy, as the Israelites, that often fell away from him, Judges 10. and Mary Magdalene, and Peter, and David, and the thief upon the Cross: Consider that God hath offered thee thy pardon in the Sacrament: Fear the Lord therefore and his goodness, and return with all thy heart, and iniquity shall not be thy ruin.

Hitherto of their sin: their punishment follows; and so first upon their rulers and leaders in these words: The stone which the Builders refused, is become the Head of the corner.

Which words are taken out of Psal. 118.22. where they are used by the Prophet David, and here quoted by the Apostle Peter.

The words have a double sense: for they did concern both David and Christ. As they concerned David, this was the meaning: that though the Nobles and Courtiers did despise, and reject, and oppose David ; yet s • ch was God's providence that the man whom they rejected, God made King of Israel, and the chief stay and support of that State.

Now, for this sense of the words, divers things may be noted.

First, that God hath raised up great men in the Common-wealth, for this end, that they might seek the public good, and employ their labors for the building up and prosperity of the State. Which should both teach great men to think of their duties, and the accounts they must make to God: a • also it should teach the people to pray the more heartily for them, and to obey them in all lawful things.

Secondly, we may hence gather the imperfection of all human things. For, in that earthly Kingdoms need building up still, it shows, that they attain to no perfection, but at the best are still in progress.

Thirdly, that many times great men willfully oppose the right, and set themselves against the righteous, and resist the will of God. Which should teach us, not to place our confidence in the great men of this world, nor to be always led by their example in opinions.

Fourthly, that God will find out the wickedness of great men, and bring them to confusion. God accepts not persons: he hateth sin in great men, as well as in mean men, and will cross and confound their godless & ungodly counsels.

Fifthly, that God takes to himself the power to dispose of earthly Kingdoms, and to give Kings and Rulers at his own pleasure. It was the Lord's doing, and it was marvelous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soveraigtny and prerogative, to set up Kings. By me Kings reign, Pro. 8. Which should teach Princes, and Judges, and Nobles, to do homage to God, and acknowledge him for their Sovereign, & therefore serve him with fear, Ps. 2. And it should teach the people to give honor, and tribute, and custom, and obedience, for conscience sake to their Rulers, seeing the power that is▪ is of God, Rom. 13.

Now, as these words were understood in the case of David, so was David herein a type of Christ: and so the words are to be understood in the case of Christ also, as our Savior himself applies them, Mat. 21. and as it is evident to be the meaning of the Apostle here.

And it is the drift of the Apostle, to strengthen weak Christians against the scandal that might arise from the opposition of the Kingdom of Christ. For it might trouble & amaze them, to consider how Christ was opposed by the Scribes & Pharisees, who were the great learned men of the time, and such as were eminent in the Church; and in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excel all other sorts, &c.

Now that this scandal might be removed, he shows in these words,

First, that nothing did therein fall out, but what was the lot of David in his time.

Secondly, that all this was foretold in the Old Testament, and therefore might not seem strange.

Thi • dly, that all those oppositions should be in vain: for God would reject and confound those opposites, and would prosper and advance the right of Jesus Christ, without the help of those men.

In the particular consideration of these words, three things must be noted. First, the persons threatened, viz. the Builders, that is, the Scribes and Pharisees, and those that under pretence of religion did oppose Christ. Secondly, the cause of their punishment, viz▪ the refusing of Christ the foundation stone. Thirdly, the judgment inflicted upon them, which is twofold: the one implied, the other expressed. There is a judgment implied, viz. That though they were by calling, and in the account of the multitude, Builders; y • t God would reject them, and go on with his work, in converting both Jews and Gentiles without them. The judgment expressed, is, that Christ, whom they so much hated and opposed, should be in spite of their hearts, and to their extreme vexation, made King of the Church, and exalted to supreme power over all things, and the only stay of the whole Church both of Jews and Gentiles. And herein it is to be noted, both the manner how this shall be done, in the word, is become, or is made ; and also the time, in that he saith, It is made.

Builders. ]

Quest. A question may be moved here for the sense; viz. how the Scribes and Pharisees, and such like men can be said to be builders?

Answ. For answer hereunto, we must understand, that the Scribes and Pharisees, and so wicked men that possess eminent places in the Church, may be said to be builders. First, in the account of the multitude, whatsoever they were indeed; yet they were so accounted, as builders, and prime men in managing the affairs of the Church. Secondly, the Scribes and Pharisees may be acknowledged in some respect as builders indeed: They did God some work. For howsoever they did not soundly teach Christ, yet they drew the people by their doctrine, to avoid on the right hand the Stoicall strictness of the Essenes, and on the left hand the profane irreligiousnesse of the Sadducees. Thirdly, they were builders by calling: they have the name not so much from what they were, as from what men in their places had been, or ought to have been: And these are the persons that oppose Christ, and are thus severely judged of God.

Divers things may be hence noted.

First, that men may be great in their own opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharisees, Luke 16.14, 15. And therefore we should labor for a spirit without guile, and not be wise in ourselves, or rest in outward shows, but seek the praise of God: we are safe if God allow of us, though all the world disallow us.

Secondly, that God will acknowledge freely any good he finds in his very enemies; as here the Pharisees are not denied the title of Builders, for that general work they did in encountering the Sadducees and Essenes. And as they are called Builders, so are the devils called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learn of God, to do likewise towards all our enemies: and withal it may much comfort us. If God will do thus with his enemies, what will he do with his own children and servants! how will he honor and reward them! and if the notorious oppositions of the Pharisees cannot hinder God's acknowledgement of that little goodness was in them, how much less shall the mere frailties of the godly (that will do nothing against the truth, though they cannot do for the truth what they would) hinder the glorious recompense of reward and acceptation with God!

Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospel, may be disallowed and opposed by great learned men, by such as are of great mark in the Church, even by such as were Governors of the Church in name and title.

Quest. 1. Two questions do easily rise in men's minds, upon the hearing of this doctrine. The first is, Whence it should be, that learned men, who have more means to understand the truth than other men, and by their calling more especially tied to the study of all truth, yet should be drawn to oppose or reject Christ and the truth?

Answ. I answer, that this may come to pass diversely.

First, sometimes it is because of their ignorance; neither may this seem strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the natural heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Ye err, not knowing the Scriptures, or the power of God.

Secondly, in some it is, because of their secret Atheism. Many learned men be very Atheists in heart; and such were some of the Pharisees: for they neither knew the Father nor Christ, as he chargeth them.

Thirdly, some have a spirit of slumber: they have eyes, and yet cannot see, as in the case of some of those Pharisees: they could not apply the very things themse • ves spoke. For being asked about the King of the Jews, Mat. 2. they could answer directly out of the Scriptures, and give such sig •• s of the Messias, as did evidently agree to Jesus Christ: and yet these men were so infatuated, that when God shows them the man to whom their own signs agree, they cannot allow of him.

Fourthly, in some it is envy. They are so fretted at the credit and fame of Christ▪ or such as sincerely preach Christ, that for very envy they strive to destroy the work of God, and to disparage the progress of the Kingdom of Christ: they cannot endure to see all the world (as they account it) to follow Christ.

Fifthly, in others it is ambition, and desire of preeminence, and the quiet usurpation of the dignities of the Church, that they alone might reign and be had in request: this no doubt moved the Pharisees, and was the cause why Diotrephes made such a stir in the Church.

Sixthly, in others it is covetousness and desire of gain▪ These are they that account gain to be godliness, as the Apostle speaks: and such were some of the Pharisees, Luke 16.14.

Seventhly, in others it is a willful and a malicious hatred of the truth: and such was it in those Pharisees, that were guilty of the sin against the holy Ghost.

Quest. 2. But how shall a simple ignorant man stay his heart, and be settled in the truth, when the wise and learned men of the world oppose it? how can he tell it is the truth which they reject, who have more learning and wit than he?

Answ. I answer. A simple and single-hearted Christian may somewhat be helped against the testimony of those wise men of the world, if he mark but their lives: for usually by their fruits they may be known, Mat. 7. For commonly, such as oppose Christ and the Gospel, or the sincerity of the Gospel, are men that may be apparently detected of profaneness, as our Savior Christ shows by divers instances in the Pharisees, Mat. 23.

But because sometimes the messengers of Satan can transform themselves into Angels of light, therefore I answer secondly, that all the godly have the sure word of the Prophets and Apostles, which may by the touch-stone to try the opinions of men by; which in the points absolutely necessary to salvation, is evident, and plain, and infallible to the Law and to the Testimonies: if they speak not according to these, it is because there is no light in them, Isaiah 8.20.

And that they may be sure, let them pray to God to teach them: for he hath promised to teach the humble his way, if a man come to God with an humble mind, and with desire of reformation of his life, in that he knows God hath bound himself to show him his will, Psal. 25.9. John 7.17.

Besides, every child of God hath the Spirit of God in his heart, who knoweth the things of God which indicted the Scriptures, and is the only supreme Judge of all controversies. He that believeth hath a witness in himself, the Spirit working much assurance in his heart, and anointing him with eye-salve, and leading him into all truth. And by this help, the entrance into the Scriptures gives light to the simple.

Use. The use of the point then, is

First, to inform us concerning that great justice of God, in hiding his truth from the wise, and revealing it to babes and children, or infants: which our Savior and Saint Paul take notice of.

Secondly, to confirm us against the sinister judgment of worldly-wise, and learned men, and in matter of religion not to be swayed by that inducement, since it is thus plainly told and foretold.

Thirdly, to confute the Papists, that plead unto the ignorant that their religion is the right, because it is, and hath been maintained by such a number of Popes and Cardinals, which have excelled in lea •• ing and greatness of place: for here we see, the builders reject the head stone of the corner.

Fourthly, to show us, that whatsoever wicked, wise, great men pretend, yet their quartell is against Christ and his Kingdom.

Fifthly, to teach us▪ therefore to pray for our teachers and governors, that God would guide thē by his good Spirit, and assist them in their callings, &c.

Sixthly, to be more thankful to God, when the Lord gives us builders, not in name only, but in deed, that settle about God's work with all their hearts, and labor with all faithfulness to promote the Kingdom of Christ.

Hitherto of the persons.

The cause of their punishment is their refusing of Christ.

Refused. ]

They refused Christ, they disallowed him, as unfit for the support of the building: They cast him away as rubbish, they rejected him, or accounted him as a reprobate.

Christ is refused, or disallowed many ways.

First, when the Gospel of Christ is contemned or neglected, that is, when men neglect or contemn the doctrine of salvation by Christ, and live still in their sin without repentance, and seek not reconciliation with God through the blood of Christ.

Secondly, when men go about to establish their own righteousness, and neglect the righteousness of Christ: and so when men fly to the intercession of Saints or Angels, and use not the intercession of Christ.

Thirdly, when men follow wicked company, and leave the care of the service of Christ; this is to choose Barabbas to be given unto them rather than Christ.

Fourthly, we may be guilty of this sin in the time of the use of Christ's ordinances, as in the Sacraments, when we discern not the Lord's body, or in hearing, or any other ordinances, when we entertain contemplative wickedness, and so commit spiritual dalliance with strangers before the face of Christ.

Fifthly, when men fall away from the grace of Christ, and so joy with the Jews, as it were to crucify the Son of God afresh, Heb. 6. and 10. And so he is also refused, when in time of persecution he is denied before men: Thus Peter refused him when he denied him.

Sixthly, when his servants are rejected: and so either in general, when Christians are exposed to public scorn, and made as it were the off-scouring of all things; or in particular, when his Ministers are despised. For he that despiseth them, despiseth him, &c.

Quest. But how do the builders, that is, Church-men refuse Christ?

Answ. I answer many ways.

First, when they will not preach in his name, when they preach not at all: For this is to let Christ live as it were in the rubbish still, and not to separate him out for the building, &c.

Secondly, when in preaching they preach themselves, and not Christ crucified, leaving the word of Christ, to show their own wit and learning, &c.

Thirdly, when they oppose the sincerity of the Gospel, in the conversion of the souls of m • n, or in the practice of godly Christians.

Fourthly, when they teach the doctrine of merit of works, or prefer the traditions of men before the commandments of God, as did the Pharisees.

Use. The use of this doctrine concerning the refusing of Christ may be divers, for

First, it may teach us patience, when we are refused in the world: it is no other thing, then what did befall Christ himself; especially it should confirm us against the scandal arising from the discountenancing of godly men, which are crucified by all sorts of people in the world: If Christ himself were no better used, why should we wonder at it, to see godly Christians so neglected? And if the most powerful doctrine of Christ were so securely despised, what wonder is it if the good way of God be now evil spoken of?