A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse 6.

Wherfore also it is contained in the Scripture, Behold, I put in Sion a chief corner-stone, elect and precious: and hee that beleeueth therein, shall not be ashamed.

HItherto of the proposition of the exhorta∣tion. The confirmation follows: where the Apostle giues reasons why wee should make our recourse to Christ, to seek holinesse of life from him; and the reasons are two. The first is taken from the testimony of God, verses 6, 7, 8. The other is taken from the consideration of the excellent priuiledges of Christians, vnto which they are brought by Christ, verses 9, 10. The te∣stimony of God is both cited, verse 6. and ex∣pounded,

verses 7, 8. In the testimony of God, obserue first, where it is to be found, viz. In Scrip∣ture: secondly, how it is there, It is contained there: thirdly, what is testified. Now, the matter testi∣fied concerns either the giuing of Christ for the good of the Church; or the safety of the Chri∣stian that by faith receiueth Christ.

The giuing of Christ is exprest in these words, Behold, I lay in Sion a chief corner stone, elect, precious: the safety and happinesse of the Christian that receiueth Christ, in these words; And hee that beleeues in him, shall not be confounded.

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

By the Scripture,* 1.1 is vsually meant all the Books of the old and new Testament, written after an extraordinary manner by inspiration of the holy Ghost. But heer he means it of the Books of the old Testament; but yet so, as the word doth a∣gree to all the Books of both Testaments. Now, this very word giues vs occasion to consider of the nature of these Books, and of their vse, 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 knowne of vs: they are the Trea∣sures of all truth. The doctrine, which was be∣fore deliuered by tradition for 2000 yeers, was afterwards written down and explained in these Books: so as nothing needfull was left out or o∣mitted.

Secondly, this word imports the excellency

of the Bible aboue all other bookes, because it is called Scripture: as if no other writings were worthy to be mentioned in comparison of these. The Scripture exceedes all others in diuers re∣spects.

* 1.2First, because these writings were inspired all of the holy Ghost, 2. Tim. 3.17. 2. Pet. 1.21. so were no other writings.

Secondly, those writings containe a wisdome far aboue all that, that can be had by the Princes and men of this world, the platforme of the wis∣dome that is in God himselfe, 1. Cor. 6.7.

Thirdly, they were penned by more excellent men then any other writings, the greatest, wisest, holiest men; Moses, Dauid, Salomon, the Pro∣phets, Euangelists, Apostles, &c.

Fourthly, they haue such properties, as no o∣ther writings haue: they are more perfect, pure, deep, and immutable then any mans writings: These can tame all things necessarie vnto faith, and a good life, 2. Tim. 3.17.18. These writings onely are pure, without fault, or error, or any corruption in them, and for depth and maiesty neuer any writings came neere them, and for vn∣changeablenes, Heauen and earth must passe a∣way, but a iot of Gods Word shall not passe a∣way, Math. 5.24. 1. Pet. 1.23.

Fift, If wee consider the effects, that must bee acknowledged to the praise of the Scriptures, which can bee true of no writings besides, no writings can describe God so fully to vs: no wri∣tings do so bring glory to God, no Scripture but

this can conuert a soule to God, Heb. 4.12, 13. O∣ther writings may shew vs some faults to bee auoided, but giue no power to subdue them, Psal. 19.8. These writings onely can minister solid comfort to vs in aduersity, and these onely can make vs wise to saluation, and perfect to euery good word and worke. The conside∣ration whereof should work in vs a singular loue to this booke aboue all other bookes in the world, yea aboue all the treasures in the world, we should account them with Dauid more sweet then hony, and more precious then Gold, Psal. 19.11. Psal. 119.14, 15, 27.

Thirdly, the third thing may bee noted from hence, is the harmony of all these bookes, they all agree, as if they were but one writing, yea one sentence, yea one word: Though the bookes were written by diuers men, yet they a∣gree so perfectly, that they all sound one thing: for they were all inspired by the same Spirit of God: which should teach vs, when wee meete with doubts, or obiections, or see••ing contra∣dictions, to condemn our owne ignorance, and to be fully resolued, that there is a sweet harmony, though wee doe not see it. And secondly and es∣pecially it should knit our harts to the Scriptures, wee should be affected as with the most delight∣full musick of the world, or in the world.

Fourthly, the fourth thing concernes the vse of Scripture, and so wee may note two things. First, that we must receiue no opinions but what can bee proued 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 proue what they teach, by Scrip∣ture. If the Apostles did it, who were men pri∣uiledged from error, then much more must o∣ther men: wee must beleeue no man, aboue 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 heauen. Which should teach vs to get proofes into our heads for all that wee beleeue, and to take heed of receiuing traditions euen from good men. For there be traditions on the right hand, as well as on the left, Ioh. 5.39. Acts 17.1. Thes. 5.21.

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

Contained.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

There is much adoe about the word heer ren∣dred, Contained, among Interpreters: The word sounds actiuely in the Originall, as if it were rendred, doth containe; or he containeth. But the Translators, and many Interpreters think, the actiue is put for the passiue: He containeth, for, It is contained.

If we read it actiuely, then the Name of God must bee supplied thus: Hee, that is, God, con∣tained it in Scripture: noting, that as a singular treasure, God hath placed this Testimonie in Scripture, concerning Christ, and faith in him: and sure it is a great treasure, that wee may haue

places in the sure Word of God, that so plainely testifie of Christ, and our happines in him: wee should take great notice of them, and bee much thankfull to God for giuing vs such sentences so briefely, and yet so plainely and fully to in∣forme vs.

Some supply the name of Christ, and so they say, Christ containeth, that is, excelleth, as the word may signifie: Hee is had fully and excel∣lently in Scripture, and in particular in this testi∣monie of Scripture.

The word rendred (Contained) signifies some∣times barely to bee had; sometimes to bee pos∣sessed, as Luke 5.9. They were possessed with fear. And so we possesse a great treasure in Scripture, when wee haue such Testimonies as these.

There is a Nowne deriued of this Verbe, which is thought by the exactest Diuines, to mean a speciall Section, or portion; and when it is applied to a place in Scripture, it signifies such a Scripture as is diuided from the rest, as a prin∣cipall matter either to bee meditated of, or ex∣pounded. Such was that speciall portion of Scripture, which the Eunuch had to meditate of, and Philip expounded to him, Acts 8.32. where the word is vsed. And so whether the word bee vsed actiuely or passiuely, it commends vnto vs this place of Scripture, and withall shewes vs a way, how to inrich our selues, namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion.

Wee may heere note, what cause we haue of thankfulnes to God, for the helpes wee haue in teaching, seeing wee haue the Chapter and verse quoted to vs, which they had not in the Primi∣tiue Church; and withall wee may obserue, that one may haue the profit of the scriptures, though he cannot quote Chapter and verse.

And thus of the second thing concerning this testimonie.

Thirdly, the third followes, which is the mat∣ter testified, which concernes either the giuing of Christ, or the safety of the Christian in be∣leeuing in him.

In the words that describe the giuing of Christ obserue: First, the wonder of it in the word (Behold): Secondly, the Author of it, God, I lay or put: Thirdly, the manner of it, Hee laid him downe, as the stone of a foundation in a building: Fourthly, the place where: In Sion: noting, that this gift of Christ belongs onely to the Church: Fiftly, what Christ was vnto the Church, viz. a chiefe corner stone, elect, and precious.

Behold.]

This word is vsed in Scripture, sometimes to note a thing that is vsually knowne, or ought to bee knowne: so Dauid saith, Behold, I was conceiued in sinne, Psalme 51. Sometimes to note, that some great wonder is spoken of, and must bee much attended. In this place it may note both: For it is certaine, that the testimonies of Scriptures concerning Christ, ought to bee familiarly knowne of vs, and this, as an especiall

one: But I rather think, it is vsed to note the wonder of the work heere mentioned, and so the word may import diuers things vnto vs.

First, it was a maruelous work, that God should giue vs his owne Sonne to be our Sauiour, and the fountaine of life to vs. Hence it is, that wee may obserue throughout the Scripture, that God doth set this note of attention and respect, both vpon the generall, and vpon many particulars that concerne Christ, as it were by the Word to pull vs by the eares to make vs attend, or to giue vs a signe; when we should specially listen. Thus God brings out Christ to the Church, and tells, how he loues him, and hath resolued vpon it by him to saue both Iewes and Gentiles, and wils them to behold him, and wonder at him, Isaiah 42.1. So when hee promiseth the comming of Christ,* 1.3 And of the ends of his comming, hee makes a proclamation all the world ouer, that he hath appointed a Sauiour vnto Sion,* 1.4 Thus hee would haue vs wonder at the seruice of the An∣gels about the time of his birth, Math. 1.20. Luke 2.9, 10. and at the miracle of his conception, that he should bee borne of a Virgin, Mat. 1.21. and at the Wisemen led by a starre out of the East, Mat. 2.1, 9. and at the opening of the heauens, when the voice came downe to testifie, that Christ was the beloued Son of God, in whom he was well pleased, Math. 3.16, 17. and at the seruice, which the Angels did him, and at his wonderfull abase∣ment for our sakes,* 1.5 Math. 21.5. and especially that hee should sacrifice his owne bodie for our

sinnes, 1. Iohn 1.29. Heb. 10.7. and that he is aliue from the dead, and liueth for euer, Reuel. 1.18. and that he hath opened the secret book of Gods counsel, and made it known to the world, Re. 5.5. and that, after such hard times vnder the raign of Antichrist, hee should recollect such troops of Gospellers, as stood with him on Mount Sion, Reu. 14.1. It were too long to number vp more particulars: Onely thus much wee should learn, that the doctrine of Christ is to be receiued with great affection, attention, and admiration.

Secondly, this word strikes vs like a dart to the heart: for, it imports, that naturally wee are ex∣tremely carelesse and stupid in this great doctrine concerning Christ & faith in vs. For, when God cals for attention, it implies, that we are maruel∣lous slowe of heart to vnderstand, or with affe∣ction to receiue the doctrine. Let the vse of all be then, to striue with our owne hearts, and to a∣wake from this heauinesse and sleepinesse, and with all our soules to praise God, with endlesse admiration of his goodnes to vs, in giuing vs his Sonne.

Thus of the wonder of it.

2. The Author of it follows.

I lay or put.]

God would haue vs to take speciall notice of it, that it is he, that was the Author of this glori∣ous worke. He is the work-master, the chief ma∣ster builder. It is Gods worke, and the knowledge of this may serue for diuers vses.

* 1.6For first, it should direct our thankfulnes, wee

should giue glory to God, and praise his rich grace. Hee will not lose his thanks for Christ. He holds himselfe much honoured, when wee praise him for so great a gift as Christ.

Secondly, it should much strengthen our faith, and make vs beleeue the loue of God, and his wil∣lingnes to bee reconciled. He is the party offen∣ded; and if he were hard to be pleased, he would neuer haue sought out such a proiect for reconci∣liation: Besides, what can God deny vs, if he can giue vs his owne Son? and who is pleased also in his Word to signify so much, and commanded it by his seruants to bee told to the parties offen∣ding, that he hath found out such a way of perfect peace.

Thirdly, we should hence be comforted in all the straits of godlines: when the Lord goeth a∣bout to lay the foundation of grace in our hearts, and to forme Christ in vs, we should remember it is the Lords work, and it shall prosper; if the Lord will haue it go on, who can hinder it? The gates of Hell shall not preuaile against it, when God builds it vpon this Rock.

Fourthly, it should teach vs in al other distresses to trust vpon God, and neuer be afraid of the op∣positions of men, or the impediments of our de∣liuerance. For what shall restraine Gods mercy from vs? If the Lord can bring about such a worke as this, to found Sion, by laying Christ as the chiefe corner stone in her; then we may trust him in lesse matters. The Lord will accomplish all the Counsell of his will, and he that hath pro∣mised,

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that all shall worke together for the best, will performe it. To this end hee pleades this worke of founding Christ in the womb of a Vir∣gin, of purpose to giue them thereby a signe of deliuerance: then, in a temporal affliction it is ea∣sy for him to saue vs and deliuer vs from all our troubles, that can giue vs a Sauiour for all our sinnes.

Lastly, Ministers that are but vnder-Masons & Carpēters, must learn to take al their directions at god, both to see to it, that they lay no other foun∣dation, then what God hath laid, which is Ie∣sus Christ, and in all things to be faithfull in good workes, as such as must make their accounts to God.

And thus of the Author.

Thirdly, The time followes.

I lay or put.]

Hee speakes in the present time, yet mea∣neth it of a thing to bee accomplished in the time to come. For God laid Christ downe, 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 cor∣ner stone, when spiritually by meanes hee formes Christ in the hearts of men in the visible Church. Now the Lord speaketh in the present time, I doo lay, for diuers reasons. First, To signi∣fy, that the care of that busines was then in his head, he was plotting about it, & did continually minde it. Secondly, to signify, that howsoeuer the maine worke of the open restoring of the

world by Christ, in the calling of the Gentiles, was long after to be done, yet God did spiritually forme Christ in the hearts of the remnant, so as at all times hee did more or lesse further his buil∣ding. Thirdly, to note the certainty of the ac∣complishment of it, he saith, he did then do it, to assure them, it should as certainely be done, as if it were then done: which should teach vs to be∣leeue God, and neuer limit him. When we haue his promise, let vs reckon vpon it: if God pro∣mise vs any thing, it is as sure as if we had it.

Thus of the time.

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

I lay.

There are many things imported vnder this si∣militude, that Christ is laid, as the Mason laies the chief corner stone in the earth. For it imports,

First, The diuine nature of Christ, that he was before he was incarnate,* 1.7 as the corner-stone was, before it was laid for a foundation. Christ de∣scended from heauen, Eph. 4.7, 9.

Secondly, The vnchangeablenes of Gods or∣dinances concerning the giuing of Christ. Hee hath laid him as a foundation, that hee would not haue taken vp againe.

Thirdly, the hiding of the glory of Christ, and of his life. He is of singular vse 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: hee is buried in the ground: and therefore wee

should be the more patient, if our life be hid also with God.

Fourthly, it may be, by this tearm the myste∣ry of the birth and conception of Christ is inti∣mated. God digged the ground of our natures in the womb of Christ, that hee might lay Christ there, &c.

Fiftly, so it may likewise import the sanctifica∣tion of the humane nature of Christ; who was qualified, as the stone is squared when it is laied down.

Thus of the manner. The place follows.

In Sion.]

Sion, for certain, was a Fort of the Iebusites, built on a hill close to Ierusalem; which was ta∣ken by Dauid, and called the City of Dauid, 2. Sam. 5, 7; the Temple being afterwards built heer. The Church of the Iewes was cald Sion, because heer they assembled: and so afterwards it was the title giuen to the Church of God, both of Iewes and Gentiles, that agree in one faith and true Religion, Zach. 10.11. And in especiall, by Sion is meant the place of the assembly of the Saints, the Sanctuary. In the twelfth to the He∣brews, verse 22. it is thought to signifie the saints in heauen, euen the Congregation of the first-born. In this place it must needs mean the Chri∣stian Church; in which, GOD built the new world, laying the foundation in Christ incar∣nate, which began in Ierusalem, euen at Sion in the Letter.

Now, when the Lord cals his Church by this

name of Sion, it is to import diuers things; part∣ly to tell vs what we were by nature, and partly to tell vs what we are by his grace and fauour.

By nature, what were our assemblies but Forts of Iebusites, in which multitudes of Iocusts swar∣med? we were Canaanites, enemies to God and all true religion: we were the halt and the blind, mentioned, Mic. 4.6, 7; alluding to that in 2. Sam. 5.6, 7. But, being conquered by Dauid our King, euen Christ the Sonne of Dauid, we are new for∣tified for his vse, and our estate is fitly resembled by Sion.

1. The Church is like Mount Sion for visibility.* 1.8 Christians are like a City on a hill: they are such as all sorts of men easily take notice of; not that the men of the world are in loue with Christi∣ans, but many times out of the hatred of the truth set they eies and thoughts vpon them, Matthew 5, &c.

Secondly, the godly are like Mount Sion for vnremoueablenesse: they that trust in the Lord, are like a mountain: men may as soon remooue a mountain, as remoue them from God, and hap∣pinesse in God, Psal. 126.1.

Thirdly, the Church is like Sion in respect of Gods habitation there: God dwels there: hee keeps house there, and in the assemblies thereof he feeds his people. The Sanctuary is Gods fod∣dering place: it is the City of God, the mountain of his holinesse, the City of the great King, the City of the Lord of Hostes: God shines there, Psalm 48.1, 2, 8. Psalm 50.2. He is known there

familiarly, because his dwelling place is there, Psalm 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 for euer, Psalm 132.73, 14, 15. It is the place of the Name of the Lord of hosts, Esay 18.7. As Dauid by an excellency reckoned Sion to bee 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 resem∣bled to Sion for the littlenesse of it, in compari∣son of the world: euen in Sion, that is so much despised, will God lay his corner-stone.

Fiftly, but the principall thing heer intended, is, To signifie to vs, that God loues his Church aboue all the world, and that he will giue Christ to none but to the Church. Out of Sion there can be no saluation; and in Sion there is all hap∣pinesse to be had.

The consideration heerof may serue vs for ma∣ny vses.

Vses. First, we should hence inform our selues concerning the excellency of the Church of God aboue all other Assemblies of men in the world. Wee should learn to think of the Assem∣blies of Christians, as the Sion of God: shee is the Mountain of his holinesse, the ioy of the whole earth, Psal. 48.1, 2. the perfection of beau∣ty, where God shines more than in all the world besides, Psal. 50.2. The Moon may be confoun∣ded, and the Sunne ashamed, when the Lord is pleased to shew himself to raign in Sion, and be∣fore

his Ancients gloriously, Isaiah 24.23. yea the Church of God is an eternall excellency, Isaiah 60.15. wheras all other glories will vanish. And besides, we should hence be informed con∣cerning the necessitie of obtaining saluation in the Church. For this text shewes vs, that Christ is no where laid but in Sion, and can no where be found, but in the true Church; In Sion onely hath God placed saluation for Israel, his glorie: Onely the godly are Gods Israel: Onely in Israel doth God glorie, and onely in Sion can Gods Israel finde saluation, Isaiah 46. vlt.

Secondly, Hence wee should especially bee moued to an effectuall care to make it so, since that wee are in the true Church, and that we are true members of Sion, and withall wee should striue aboue all things to procure for our selues the ordinances of God in Sion. It is said of the godly distressed for want of meanes, that going they went, and weeping they did goe to seek the Lord in Sion with their faces thitherward, and with a resolution to bind themselues by co∣uenant to the Lord, to bee any thing hee would haue them to be, onely if they might finde fauor in his eies heerein, Ierem. 50.5.

Quest. Now if you aske mee, how the true members of Sion may bee knowne?

Ans. I answer:* 1.9 first generally, that all that are in Sion are not of Sion, and further that wee must not iudge of true Christians by their num∣ber. For God many times takes one of a Tribe, or one of a City, and two of a Tribe, to bring them

to Sion, Ierem. 3.14. But yet to answer more di∣rectly: Thou must be a new creature, or thou art no member of Gods true Sion. For of euerie one in Sion it must bee said, Hee was borne there, Psal. 86.5. The gates of Sion are to bee opened onely, that a righteous nation may enter in, Esay 26.1, 2. Men may deceiue themselues, but God will not be deceiued. For he hath his fire in Sion, and furnace in Ierusalem: Hee will try euery man, and make his count onely by righteousnes, Esay 31.9. Rom. 9. and therefore the sinners in Sion haue reason to be afraid, Esay 35.14. And if yet wee would haue signes more particular, wee may trie our selues by these that follow.

First, Sion is a Virgin, and all the Godly are the Daughters of Sion, and so the chiefe Daugh∣ter of a chiefe mother.* 1.10 Now this is a true vertue of a true member of the Church, that his loue is vndefiled towards Christ; Hee is not en∣amored with other things: Hee will haue no o∣ther God, but one: Hee accounts all things but drosse and dung in comparison of Christ: Hee harbours no beloued sinne, but denieth the in∣ticements of it with detestation, and griefe, that hee should euer be so assaulted.

Secondly, God knoweth his owne in Sion by this signe, that they are they, that mourn in Sion, that are farre from making a mock of sinne: The Lord himselfe is their witnes, that their hearts are heauie by reason of their sinnes, and they knowe no griefe like to the grief for their sinnes, Esay 61.2.

Thirdly, thou maist knowe thy estate by thy subiection to Christ and his ordinances: For God hath set his King in Sion. Now if thy So∣ueraigne bee in Heauen, and thou canst bee wil∣ling to be ruled by his ordinances, this will bee a comfortable testimonie to thee: as contrari∣wise, if thou dislike his gouernment, and wouldst faine cast his yoake from thee, so as this man may not rule ouer thee: thou art of the number of the people, but not of Gods people, Psal. 2.6.

Thus of the second vse.

Thirdly, wee should bee carefull to celebrate the praises of God, yea and therefore carefull for all the goodnes he shewes vnto vs in Sion: Praise should waite for him.* 1.11 The Lord is great, and greatly to bee praised in Sion, the Cittie of our God, Psal. 48.1. Psal. 147.12. Esay 51.16. All that serue the Lord in Sion, and are refreshed with the comforts of his presence, should get large hearts both for admiration, and celebration of his goodnes, Psal. 134. the whole Psalme. Come, say the godly, Ierem. 31.10. let vs declare the worke of the Lord in Sion, &c.

Fourthly, since Sion is the place, where the Lord keepes house, and giues entertainment to all his followers, wee should call one vpon ano∣ther to goe vp to the Lord in Sion; wee should run thither to the bountifulnes of the Lord, and in all our wants shew our selues instructed in this point, by making our recourse vnto Sion, as the place where God is pleased most readily to de∣clare his shining mercies, Ierem. 31.6, 12.

Fiftly, we should be stirred vp to much praier for the accomplishment of the building of God in Sion; Our hearts should long to see this work prosper: Oh that the saluation of Israel were come out of Sion! Psal. 14.1. For Sions sake wee should not hould our peace, Esay 62.1. but still beseech the Lord to doe good to Sion, and build vp the walls of Ierusalem, Psal. 51.20.

Sixtly, we should especially be greeued, if we see that Sion prospers not: Of all iudgements we should most lament the desolation of Sion. The whole booke of Lamentations is spent vpon this subiect: Wee should hang our harpes vpon the willowes, if we remember, that Sion lieth waste, and there be none to build her vp, Psal. 137.

Seuenthly, the especiall vse should be for con∣solation: If the Lord doe vs good in Sion, wee should account it a maruelous felicitie, if the lord admit vs to be members of the true Church in places where Gods work prospers. The Lord giues this promise in Esay to comfort them a∣gainst all the miseries were outwardly to fall vp∣on them: This work should make amends for all other troubles: If God build vs vp in spirituall things, hee giues vs double for all outward crosses: we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth, when we know our in∣terest in Sion: wee should liue without feare, yea euerlasting ioy should bee vpon our heads, and sorrow & mourning should flee away, Esay 31.10. and the rather, if wee consider the prerogatiues

of Sion aboue all the world besides, for,

First,* 1.12 the Lord dwells there: It is the Palace of his residence on earth, as hath beene shewed before.

Secondly, the fauor of God shines there: Hee delightes in his people, and ioyes in all the mem∣bers of Sion: He reioiceth ouer them with ioy, Zeph. 3.15, 16, 17. Psal. 86.2.

Thirdly, in Sion we are loosed from our fet∣ters and bonds. It is a place, where the Captiues goe free: The Lord turnes back the captiuitie of his people, Psal. 14.7.

Fourthly, in her Palaces God is knowne for a refuge in all distresses, Psal. 48.3. There is won∣derfull safetie there: The Lord doth mightily preserue and defend his people; wee are safe, if wee be members of the true Church, and haue true grace: the greatest aduersaries labour in vaine, and seeking see, and maruell, and haste a∣way, Psal. 48.11, 12. They shall certainly be con∣founded, and turned back, that hate, Sion, Psal. 129.5. Vpon euery place of mount Sion shall be defence.* 1.13 Sion is a quiet habitation. God hath his yeere of recompence for the controuersies of Sion, and his day of Vengance, Esay 34.8.

Fiftly, the Lawe comes out of Sion, and the word of the Lord from Ierusalem: There we haue directions for our life and for eternall life, Esay 2.3. It is Gods foddering place, there hee giues vs shepheards to feed vs, Ierem. 3.14.

Sixtly, the inhabitants of Sion haue all remis∣sion of sinnes, and the healing of their infirmities,

as the Prophet shews in these words excellently. The inhabitant thereof shall not say, I am sick: the people that dwell therein shall bee forgiuen their iniquitie, Esay 33.24.

Seuenthly, all the good newes is there to bee had: we are naturally Athenians, we loue to tell, and heare newes: if we were spiritually so, Oh! how would we reioice in Sion! whose spirituall glory is to bring good tidings, Esay 40.9. and 41, 27. and 52.7, &c.

Eightthly, If the Lord bee displeased with Sion, yet it is but for a moment, hee will returne in euerlasting compassion: It is a sure thing, The Lord will yet haue mercy vpon Sion, Psal. 102.14. Hee will againe comfort Sion, and make his wildernes like Eden, and his Desart like the gar∣den of the Lord, Esay 51.3.

Lastly, and specially we should reioice in Sion because the Redeemer comes to Sion, and to them that turne from their transgressions in Iacob, Esay 59.20. Yea saluation only comes out of Sion, Psal. 14.7. In Sion onely hath God pla∣ced saluation for Israel his glory, Esay 46. vlt.

And therefore we should labour to walk wor∣thie of so great mercies of God, and liue with all contentment, whatsoeuer our outward estate be: Euery poore Christian should think themselues aboundantly happie: What shall one answer the messengers of the nations, saith the Prophet! Why thus: That the Lord hath founded Sion, and the poore of his people shall trust in it, Esay 14.32. Especially, if wee consider that of the

Psalme, that the Lord hath there commanded the blessing, euen life for euermore, Psal. 133.3.

Thus it should serue for consolation.

Eightthly, It imports and imputes also great reproof:* 1.14 and so to two sorts of men.

First, to the godly themselues, that liue not comfortably, and are dailie distressed with vn∣belief, shal any distresses now make Sion droop? The Lord takes it wonderfully vnkindly, that Sion said, God hath forsaken mee, and my God hath forgotten mee, and pleades earnestly to proue, that it was false. What, saies the Prophet Micah,* 1.15 is there no King in thee? why doest thou crie out? Mic. 4.8, 9, 10, 11, 12, 13. And the Pro∣phet Ieremie notes it with indignation: Behold, saith he, the voice of the crie of the daughter of my people, because of them that dwell n farre countries: Is not the Lord in Sion? Is not her King in her? Ierem. 8.19.

Secondly, to carelesse and carnall Christians. Is the Lord about so great a work, as founding of Sion, and forming Christ in the harts of men? Then wo to them that are at ease in Sion, and can sit still, and securely neglect so great saluation brought vnto them, Amos 6.1.

A corner stone.]

Christ is described by these words: A corner stone, elect and precious▪ He is likened to the foun∣dation stone in the corner of the building, by which similitude diuers Doctrines are impor∣ted, as,

First, that Christ is the foundation of all the

building of grace and godlines in the Church, and the onely corner stone, Hebr. 1.3. Ioh▪ 5.39. Other foundation can no man lay, then that which is laid, which is Iesus Christ, 1. Cor. 3. which should both teach vs, and informe vs: it should teach vs, where to begin, when wee goe about the work of godlines, and eternall life: Wee must begin at Christ: All the building of true grace must begin at Christ, and our redemp∣tion in him: till wee haue learned Christ, wee haue learned nothing: and it should teach vs also to stay our hearts in all estates vpon Christ; wee should rest in him, as the building doth vpon the foundation: And further it should teach vs to ascribe all the praise of the grace or hope wee haue receiued, vnto Christ, and the support wee haue from him: And it may informe vs, concer∣ning the dotage of the Papists, who make Peter the rock and foundation of the Church: and yet heere wee haue the testimonie and Doctrine of Peter himselfe to the contrarie, teaching vs to acknowledge no other rock of foundation, but Christ himselfe.

Secondly, we heere are instructed concerning the Vnion of Iewes and Gentiles in one Christ: The two sides of the building meet all in the corner, and are both fastened vpon this one foundation of Christ crucified.

Thirdly, it is heere imported, that Gods building, euen in these times of the Gospell, is not finished, nor will bee in this life, till all the elect be called: He is for the most part imploied

in laying the foundation, and fastning the Elect, as they arise in their seuerall ages, as liuely stones vpon this liuing stone. But the work will not be finished, till we be settled in that Building made without hands in heauen.

Fourthly, hence we may gather a testimony of the two natures of Christ or in Christ. Hee is God, because he must be beleeued 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 Epithets, by which the corner stone is commended, as meet to bee the onely head of the corner. The first is, that it is an Elect one, a choise one, that one of a thousand, there was not such another to be found in all the heape of the creatures to make a corner stone of. This is hee that is separate from sinners, and acknow∣ledged to be better and fitter for this worke, then the Angels in heauen. There can bee no other name, vpon which we may be founded, but one∣ly the happy name of Iesus. And therefore for the vse of it, let euery knee bow at the name of Iesus, and let euery tongue confesse to the glory of God the Father, that he hath been wonderfull in his choise. Let vs adore him, whom God hath chosen, and giuen vnto vs as the foundation of all our happines, especially let vs learn of God to make our choise of him.* 1.16 Oh Infidelity, Infideli∣ty, how iust is thy wofull destruction for thy vnbeliefe! Oh man, that mightest haue been for euer happy in this choise! Oh let vs bee

warned, and saue our selues from the common ruine of the world. Let all this be vile in respect of Christ. Let vs chuse him aboue all the world. Hee is worthy, vpon whom all our soules, and all our minde, and all our ioy should be set. God forbid wee should reioyce in any thing, but in Christ, and him crucified. Let vs bee crucified to the world, so we be loued of Christ. Shall wee wilfully make our selues like the miserable Iews? Shall we chuse rather Barabbas then Iesus; and Be∣lial, rather then Christ? If the daughter of a beg∣ger should bee offred in marriage, whether she would chuse of a matchlesse Prince, or a base and seruile pesant, would we not detest such folly, if she should neglect the Prince, and choose the pe∣sant? And yet this is our case. God requires no more of vs, but to choose his Sonne before the world, or Satan, or the flesh; and we are assured of eternall aduancement: and yet behold, we chuse not, wee deferre the time, wee court the pesant, that will for euer vndoe vs, and neglect the conti∣nual sollicitations of the Heir of all things. Lord, put to our faith, and make vs for euer resolute to cleaue to the Lord Iesus, and him alone.

Secondly, he is sayd to be precious. Of this before, but yet somewhat note for the vse: Is he precious? O then first, how should we admire the glorie of that building, when the foundation is layed with precious stones? Secondly, this should begette in vs an high estimation of Christ.

Quest. What should we do to attaine to this,

heartily to account of Christ, as so excellent a∣boue all other things?

Ans. First,* 1.17 we must think much of our mi∣sery, and our need of Christ. The true reason, why wee are not more ioyed in Christ, is, be∣cause we are not soundly Catechized in the parti∣culars of our miserie in our selues; we should seri∣ously lay that doctrine one time after another vpon our hearts, and it will make vs run to Christ with singular affection.

Secondly, we should get Catalogues of the great things, purchased by Christ, and of the wonderfull precious promises made vnto godli∣nes both for this life, and that which is to come. This would put all other proiects frō the world, or the Diuell, or the flesh, because there can bee nothing in any degree comparable vnto the vn∣searchable riches is to be had by Christ. Oh the preferment of a true Christian, if he had studied the premises soundly! If we could effectually think vpon the fauour of God, the pardon of all sinnes, the inhabitation of the H. Ghost, the gifts of the Spirit, and all other sorts of spiritual bles∣sings, if there were nothing else to bee had by Christ, what can be equal in value to that immor∣tall inheritance reserued for vs in heauen?

Thirdly, we should much thinke of the digni∣ty of the person of Christ, of whom it is true, that when God brought out his first begotten Sonne, hee said, Let all the Angels of heauen worship him; As also of his transcendent preferment to be carried vp to heauen, and there sit at the right

hand of the Maiesty on high; a King of all Kings, euen such a King, as all the Kings of the earth must cast downe their Crownes at his feet. It is vnspeakeable stupidity, that keepes vs from be∣ing fired with these things.

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

Question. But how should we shew, that wee do account Christ as deare and precious?

Answere. I answere by diuers things.

* 1.18First, By longing for his comming againe to vs, mourning for our owne absence from him. Then wee did indeed soundly shew our loue to Christ, when we did feel our hearts affectionate∣ly moued with a vehement desire after him. It is a dull loue of Christ, that can bee content with his absence.

Secondly, while we are heer in this world, we may shew the high account wee make of Christ, by ioying in him, that is, by taking comfort in the means of his presence, or in the thoughts of his loue to vs; when wee can preferre our enter∣tainment in the House of Christ, aboue our grea∣test ioyes on earth.

Thirdly, when in our conuersation we can be contented to shun all the baits of the world and Satan, and, in respect of Christ, contemn all those sensuall pleasures, profits or honours that intice vs to make shipwrack of faith and a good consci∣ence. Then wee loue Christ indeed, when our

credits, friends, riches, yea, life it self is not dear vnto vs for Christs sake and the Gospell.

Fourthly, when wee can renounce our owne righteousnes and praises, and seek onely to bee found clothed with his righteousnes.

Fiftly, we signifie our respect of Christ, by the very respect we shew to the members of Christ. He loues Christ with all his heart, that loues and entertains Christians as the only excellent peo∣ple of the world.

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

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

In which words the happinesse of the Christi∣an which beleeueth in Christ, is expressed.

There are many points of doctrine may bee obserued out of these words; as,

First, in generall, it is faith that makes the dif∣ference among men before God: men are iud∣ged of before GOD by their faith or vnbelief. GOD, to finde 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. Hee is rich and happy, that beleeueth; and he is miserable, that beleeueth not, whatsoeuer his outward estate be. Which should cause vs more soundly to inform our selues, and not to bee lifted vp in our selues for any outward things, nor to be deiected if our faith prosper: and it should be a great comfort to poor Christians in all their wants, if the LORD haue made them rich in faith. He is a great rich

man, that hath a strong faith. And therefore al∣so wee should learn to iudge of men, not accor∣ding to the flesh or these outward things, but e∣uer acknowledge more honour to a faithfull Christian, than to any rich wicked man. And it is a great signe of our owne vprightnes of heart, when we can iudge of Christians as GOD iud∣geth, and without dissimulation account them the onely excellent Ones.

Secondly, in particular we may heer obserue the necessity of faith, in respect both of the fa∣uour of God, and the merits of Christ: we can∣not please God, though we bee in Sion, without beleeuing, Heb. 11.6. and without faith wee see heer, we are not built vpon the foundation, and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened, to examine our selues whether we haue this preci∣ous faith or no, 2. Cor. 13.5. and to keep our owne soules with so much attendance heerupon, as to be sure the Tempter deceiue vs not in our faith, 1. Thes. 3.4. And heer especially take heed, that thou dash not thy soule vpon the rock either of ignorance or presumption: of ignorance, as ma∣ny doo, that to this day knowe not what a true faith is; of presumption, as many doo, that en∣tertain, without all ground from Gods promises, a hope to be saued, which they call a strong faith in Christ▪ and yet liue in their sinnes without re∣pentance, and heer neuer taste of the sweetnes of spirituall things, nor shew the affections of god∣linesse in God's seruice.

Thirdly, note that he saith, He that beleeueth, in∣definitely; meaning any, of what nature, or con∣dition, or state of life soeuer. And therefore when this Text is quoted, Rom. 10.11. and 9.33. he saith, in stead of He that, Whosoeuer beleeueth: which sheweth vs plainly, that in matter of faith God is no accepter of persons. No man can say hee is exempted. A poor man, a Gentile, a Bar∣barian, an vnlearned man, a seruant, &c. may be∣leeue as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex. Faith will make any one a childe of GOD, and a member of Christ. The seuerall sorts of men are all one in Christ Iesus, Gal. 3.26, 28. This is the large extent of God's loue to the world, that whosoeuer beleeueth, should be saued, Iohn 3.16. Mark 16. The proclamation is to all that are athirst, they may be possest of those treasures of gold without money, Esay 55. Which should much embolden vs to go vnto God with a true heart, in the assurance of faith, Heb. 10.22. And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief, arising from our owne condition in vnworthinesse.

Fourthly, wee may hence note, that faith in Christ was euer required in all sorts of men. It was required of them in the Prophet Esay's time; and it is still heer required in the Apostles time. Thus Paul, Heb. 11. shewes, that faith was the character of the Godly in all Ages before the Floud and after the Floud, before the Law and after the Law: and he proues it by an induction

of particulars in their seuerall ranks. Which a∣gain should both serue to take down carelesnesse, seeing neuer man could please GOD without faith: and withall it should much perswade vs, to get and preserue faith, seeing wee haue such a cloud of witnesses; and that euery godly man, in euery Age of the world, did prouide himself of faith, whatsoeuer he wanted.

Fiftly, obserue heer the nature of true faith. To beleeue God in any thing, hee saith, will not saue vs, if we beleeue not in Christ. The obiect of faith is Christ: for, though we beleeue other things, yet either they are not things that direct∣ly concern saluation, or else they are founded vpon Christ: nor is it enough to beleeue Christ, or to beleeue that he is sent of God, but we must beleeue in him, that is, out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ, and relie vpon him and his merits onely for our owne particular sal∣uation. The very comparison heer imported, shewes vs the nature of faith. Christ is like the foundation of a house: now, to beleeue in Christ, is, to fasten our selues in our confidence vpon Christ, as the stone lieth vpon the foundation. To beleeue in Christ, is, to lie vpon Christ vn∣moueably, and not flee out of the Building. And it is to be noted heer, that the apostle addes these words, in him, to the Text in Esay, of purpose to explain the Prophets meaning, and to shew what kinde of beleeuing the Prophet intended. Ther∣fore it is apparant, that Pagans cannot bee saued,

because they beleeue neither God nor Christ: no Iewes and Turks, because they beleeue God, but not Christ; nor the common Protestant, be∣cause he onely saith he beleeueth, but doth not beleeue indeed; nor the Papist, because hee be∣leeues not in Christ, nor placeth his confidence in him alone, but in his owne works, or in Saints, or Angels, or in Popes pardons and indulgen∣ces.

Sixtly, note heere the circumstance of time, by which he describeth a true faith. He doth not say, He that shall beleeue, or, He that hath belee∣ued, but, He that doth beleeue: which is to shew vs both what wee should doe with our faith, and what in some measure is done by euery beleeuer: for we should not beleeue at one time onely, but at al times, we should euery day liue by our faith, Gal. 2.21. Christ liueth in vs by faith, and so long as we goe about without faith, we make Christ to be in vs,* 1.19 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 conside∣red of vs two waies: namely, as it is in it selfe, and as it is in our sence. For this latter, it is true, when we imploy not our faith, we let Christ dye in vs, in respect of sence. But for the first way, it is certaine, a Christian doth alwaies beleeue, after the life of faith is once conceiued in him. There is no time, in which it can be truly said, Now he beleeueth not. Therefore doth the Apostle heere say, He that beleeueth. It is true, that in some par∣ticular points or promises, a Christian may faile

through vnbeliefe; but not in the maine point, or promise of saluation by Christ. It is true also, that a Christian may oftentimes, and vsually, want the feeling of his faith, and goe without the ioies of the Holy Ghost, but yet he wanteth not faith: yea, a Christian may violently obiect against be∣leeuing, and thinke hee hath not faith, by the temptation of Sathan, and the rebellion of that part of him that is vnregenerate; and yet God can dispell al these cloudes, and in the very dung∣hill of his vnbeleefe, and sinfulnes, can finde out his owne part of faith. In plaine tearms there is no time, after conuersion, but if a Christian were throughly sifted, and put to it, he would be found resolued in that point, to rest vpon the couenant of grace, for all happines by Christ alone: I say at all times, in that part of him that is regenerate. Christ can dye in no man: and if faith could dye, then should Christ also die in vs, seeing he liueth in vs by faith.* 1.20 A man may be without faith in the iudgement of the world, in his owne iudgement; but neuer is without faith, in the iudgement of God. A man may want this or that faith, but not faith simply, as that faith, Luke. 18. to rely vpon God without failing, and to call vpon him with continuall perseuerance, as resolued, that God will helpe vs in that particular. It is true, If the Sonne of man come to search amongst men, he shall scarcely finde that faith vpon earth; but yet a true faith in the generall, hee will finde in the breast of euery godly man and woman. Peters faith did not faile, when hee denyed his master.

For Chist had prayed, that his faith should not faile, and was heard in that he prayed.

Shall not be confounded.]

The Prophet Isaiah hath it thus: He that belee∣ueth shall not make haste, & it may be vnderstood either as a precept: Let him not make hast, or as a promise, He shal not make haste. Men make haste two waies, either in their behauiour, when they runne headlong vpon the duties they are to doe; or when, through impatience, they will not tarrie Gods leasure for their helpe and deliue∣rance; but fall to vse vnlawfull meanes, and take that which comes next them, without conside∣ration of the lawfulnesse of it.

Now, the beleeuer must auoide both these, and God wil, in some measure, sanctifie and guide the beleeuer thereunto.

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

They swarue not from the meaning of the Prophet. For by this tearme is auouched; That the Godly, that beleeue, shall neuer haue cause to repent themselues, or to fly from God to vse ill meanes.

The holy Ghost, then, in this place is pleased to assure the beleeuer, that he shall not be con∣founded.

To be confounded, signifies sometimes to be re∣proached, so Psal. 14.6. The wicked are said to

confound the counsell of the godly, that is, they reproached it. Sometimes it signifies to be daun∣ted, or dismayed.* 1.21 Sometimes to bee disappoin∣ted, or broken in their purposes, as Esay 19.9, 10. Sometimes to bee extremely shamed: and so it is rendred, Rom. 10.11. Sometimes to bee put to a Non plus, as Acts. 9.22. Sometimes to be driuen into amazement, or wonder, Acts 2.6. Some∣times to bee brought into such a straite, as one hath neither hope, nor help, 2. Cor. 4.8, 9. Lastly, it signifieth to perish vtterly, or to bee vndon, or damned for euer, and so con••usion shall come to all, that hate Sion, or serue grauen Images.

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

As first, in repentance for their sins, of which these places intreat, Ezech. 36.32. Ierem. 31.19. Ezech. 16.61. and for this cause rebellious offen∣ders must be noted, and their companie shunned, that they may bee confounded in themselues for their sinnes, 2. Thes. 3.14. and the Lord com∣plains, that the people were not ashamed for their sinnes, Ierem. 6.15. Secondly, when God, or Re∣ligion, or the godly are reproached, and disgra∣ced: thus Psalm 44.15, 16. Ierem. 51.51. Thirdly, the people that profess the truth, do erre through

indiscretion, or giue offence, or liue in any grie∣uous euill, Isaiah 29.22, 23. Ezra 9.6, 7.

Now because the confusion here mentioned,* 1.22 is a miserie God will turne away from the be∣leeuer: therefore I will explaine that point, and shew, how many waies God keepes the beleeuer from being confounded.

They shall not be confounded.]

This, God will make good vnto them both in this life, and in the day of Iudgement: In this life they shall not bee confounded, neither in respect of their outward estate, nor in respect of their spirituall estate.

For their outward estate: whether we respect their condition and credit, or the meanes of their preseruation: For their credit, God will doe one of these two things: For either God will make them exceeding glorious, and make them high in praises, as Esay 49.2, 3. or, at the least, though they may passe through euill reports, yet they shall not be vtterly shamed: God will giue them good report amongst the godly, and will greatly esteem them himselfe, 2. Cor. 6.8. Heb. 11.2. Faith shall obtaine a good report.

And for the meanes of their preseruation: Either first God will saue them from the temp∣tations that fell on the world, so as in the euill time they shall be prouided for, and preserued from distresse, as, Psal. 37.19. or else, secondly, God will not disappoint their trust, but come to their succour, and deliuer them, as Psal. 22.6. and 25.3. and Rom. 5.3. or else, thirdly, if God doe deferre

for a time, hee will in the meane time refresh their hearts, and lighten their faces with the com∣fort of his fauor and presence, as Psal. 34.6. Or else fourthly, if the Lord let the affliction yet continue, hee will giue them strength to beare it, and patience and magnanimity, so as it shall bee no great burthen to them, as it is shewd of Christ, Isaiah 50.6, 7. so of Paul, Philip. 1.20. 2. Tim. 1.12. Or else fiftly, though they may be many waies distressed, yet they shall neuer bee forsaken, or perplexed, so as to haue cause to despaire: They shall not bee destroied, 2. Cor. 4.9. In all these sences, they shall not bee confounded in respect of their outward estate.

* 1.23And for their spirituall estate they shall not be confounded, and this may bee shewed in diuers things: First, in respect of illumination, they shall not abide in darknes, Ioh. 12.46. Secondly, in re∣spect of iustification, their sinnes are not imputed to them, and the Lord so surely forgiues the be∣leeuer, that the conscience shall be satisfied with that propitiation is made in the bloud of Christ: for, it is not ashamed of the former euill waies, because it beleeueth, that they enioy Gods par∣don, as if they had neuer been,* 1.24 Zeph. 3.11. Third∣ly, in respect of Adoption, because by beleeuing they are made the sonnes of God, and so need not bee ashamed at any time of their condition, Ioh. 1.12. Fourthly, in respect of accesse vnto the presence of God. For by faith he is priuiledged, he may go with boldnes and confidence into the presence of the King of Kings; and therefore

what should confound them? Eph. 3.12. Fiftly, in respect of the promises of God. For by faith, he obtaineth many rich and precious promises, each of them like a Well of ioy, and a verie spring of contentment, 2. Pet. 1.4. Heb. 11.13, 33, 34 Sixtly, in respect of the hope of glory. For by faith we haue accesse to this grace, whence we stand and reioice in the hope of the glorie to come, Rom. 4.2.

And for the Day of Iudgement, it is cer∣taine, they shall not bee confounded in two re∣spects: First, they shall haue boldnes at that Day and hower, and praise before all the world: They that are not a shamed of Christ in this world, hee will not then be ashamed of them: And second∣ly they shall bee deliuered from eternall confu∣sion, and damnation: They shall enioy euer∣lasting saluation, and shall not bee confounded world without end, Isaiah 45.17.

Quest. So that by this which hath bin sayd, we may in part know, how to answer that obiection which may be made: For some one may say, The Scripture in diuers places seemes to graunt, that Gods seruants haue bin ashamed, & confounded.

Ans. Now for answer heereunto, diuers things must be distinctly considered of.

First,* 1.25 the godly shall not bee ashamed, or sha∣med with euerlasting shame, or they shall not be asham'd at the day of Iudgement: though it were graunted, they might bee ashamed in this life, Esay 45.17. in that World, which is without end, they shall not bee ashamed.

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

Thirdly, if wee consider of the state of the Church in the publike condition of it, as both good and bad are mingled together: so God may powre out terrible shame and confusion vpon visible Churches for their great prouocations, as, Ierem. 9.19. and 17.13.

Fourthly, this promise shewes, what God will make good to the beleeuer, if the fault bee not in himselfe: he shall bee set in such a condition, as he shall haue no reason to bee ashamed, but in all distresses two things shall bee certaine: first, that God will come quickly to his succor, Heb. 10.35, 36. Secondly, that till his deliuerance hee shall haue a faire assurance and euidence for his hope in God, by his promises: so as if hee doe not withdraw himselfe through vnbelief, in rest and quietnes hee shall be fortified, Esay 30.19.

Fiftly, if wee restraine the sence to the cohe∣rence and particular drift of this place, wee may answer three things. First, that he shall not be so confounded, as to bee driuen to run headlong vpon the vse of any vnlawfull meanes. Se∣condly, that hee shall not fall downe from the foundation, which is Christ, though he should endure many a sore storme. And thirdly, he shall not bee ashamed in the point of Iustification: hee shall neuer repent, that hee relied vpon

Christ, and his merits and righteousnesse.

Sixtly, It is true, that in some temporall cros∣ses they may bee foiled in the iudgement of the world, and in their owne sence, as the Prophet confesseth, Psal. 48.9. and so farre as this promise reacheth to temporall things, it must bee vnder∣stood with that common limitation, Esay 54.4. viz. so farre, as it is good for them, they shall be kept from shame, as for pouerty, or sicknesse, or the like, that is, if it bee good for them. But yet if this temporall shame doe fall vpon them for their sinnes, repentance will remoue it, as is pro∣mised, Ioel 2.13.26.

Lastly, the Lord will giue his people double for all their confusion, Esay 61.7. and therefore it is not to be reckned as a crosse, for which they haue so much recompence made them.

Vses. The vse of all this remaines then to bee considered of, which concernes first, the godly; secondly, the wicked.

The Godly should heere learne,

First, to take notice of their priuiledges aboue other men in this respect, &c.

Secondly, To sue out this promise vpon all occasions. For since they haue a graunt of free∣dome in this kind, they should seek vnto God for the obtaining of it, as they shall find need: when either their crosses presse them, or their hearts faile them: so did Dauid in many places of the Psalmes, as Psal. 31.1, 17. and 119.116. and in diuers other places.

Thirdly, but they must euer looke to it, that

they bee such as may answer the conditions of this promise, expressed in this or in other Scrip∣tures; as,

• * 1.261. They must preserue a constant respect vn∣to God's commandements, and in all their waies be sound in God's statutes; else, wilfull sinne and shame will be companions, Psalm 119.6, 80.
• 2. They must not bee ashamed of GOD's truth, and the profession of it, but witnes a good profession before all men, Psalm 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. Esay 51.6, 7.
• 4. In this Text they must hould fast their faith, and liue by it: it is a promise to the Godly, as he is a beleeuer, and will relie vpon Gods mer∣cy in Iesus Christ: we must be established in the faith.

The wicked may hence gather an argument of of singular terror. For, this Text imports, that such as liue in their sinnes without repentance, and haue not a liuely faith in Iesus Christ, shall certainly be confounded: and this will more par∣ticularly 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?

Ans. I answer out of seuerall Scriptures, They shall be ashamed and confounded,

* 1.27First, that worship grauen Images, and trust vpon them, Psalm 97.7. Esay 42.17.

Secondly, that wish euill, and hate the Godly, and reioice at their misery, and seek to doo them mischief, Psalm 44.7. Psalm 129.5. Esay 26.11. and 41.11.

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

Fourthly, that call not vpon the Name of the Lord, that vse not praier, Psalm 53.5.

Fiftly, that vse customary lying: they shall be lothsome, and come to shame, Pro. 13.5.

Sixtly, that put their trust in men, and not in the Lord, Esay 20.5.

Seuenthly, that are ashamed of Christ and the Gospell in this world, Mark 8.38.

Lastly, that go about to establish their owne righteousnes, Rom. 10.4.

Notes

• * 1.1

  What is meant by Scripture▪ and why it is so called.
• * 1.2

  Wherein the Scriptures ex∣ceedes all other writings.
• * 1.3

  Malach. 3.1 Esay 55.4
• * 1.4

  Esay 62.11
• * 1.5

  Mat. 4.11
• * 1.6

  Vse.
• * 1.7

  That Christ is laid as a foun∣dation-stone, im∣parts many things.
• * 1.8

  The Church is like Mount Sion in diuers respects
• * 1.9

  Marks of such as are true members of Sion.
• * 1.10

  1 Kings 19.1, 21. Reuel. 14.5.
• * 1.11

  Psal. 65.1.
• * 1.12

  Speciall prero∣gatiues of Sion and the true members of it.
• * 1.13

  Esay 4.5, Esay 33.20.
• * 1.14

  Vse 8.
• * 1.15

  Esay 49.15▪
• * 1.16

  Note.
• * 1.17

  How we may get an esteeme of Christ aboue all things.
• * 1.18

  How we mani∣fest our account of Christ, as pre∣cious.
• * 1.19

  Note.
• * 1.20

  Note.
• * 1.21

  Psal. 127.5.
• * 1.22

  Meanes by which God keepes the be∣leeuer from being confoun∣ded.
• * 1.23

  In what things the beleeuer shal not be confoun∣ded.
• * 1.24

  Rom. 3.25.
• * 1.25

  How far the godly may be confounded.
• * 1.26

  Conditions of such as will not be confounded.
• * 1.27

  What sorts of men shall suffer shame and con∣fusion.