peril of Damnation which is a fearful Abomination They have indeed need of unwritten Traditions to shore up a number of points of their Religion or else they would fal to the ground for all the written Word of God as having no authority from thence But what a Religion is that which must thus be maintained without the Testimony of the Scripture we must learn to detest all such Traditions else what a Flood-gate should we let open to let in all Errors and uncertainties without end Yea were this granted every dream of a Fryers brain and any old Custom would be imposed upon the people for a Law Cursed be they that adde to the All-sufficient Word of God God will adde to their plagues 3. The Text it self It s written where In Leviticus 11. 44. 19. 2. The Word is the Rule the written Word the Canonical Scripture that onely There are other Books called Apochrypha usually joyned with the Bible which are not Gods Word nor of equal authority of the same but are the writings of men of good men and have also good use some part for the helping out of the story of that dark time from Malachi to John the Baptist and other parts for instruction in good maners and to a godly life and are therefore to be read of us yet were not they written by any Prophet are not Originally in the Hebrew as all the Old Testament is but in the Greek neither were received of the Jews to whom were committed the Oracles of God for which they were not blamed of our Savior Christ as questionless they should have been if they had done amiss Further we finde no Testimony of our Savior Christ Evangelist or Apostle cited out of them They have also their weaknesses and imperfections and the best parts thereof savor of a man and have not the majesty and weight of Gods Word Therefore are they not sufficient whereon to ground any part of our Faith or to say This is true foâ—so it s written in such a book No but to read them and try them and where they consent with the Word then say its true not because it s so there but because the Scripture approves it where they jar from Scripture there are we to leave them we must walk in a middle path wisely and soberly as not to match them with the Word of God so not to reject them as some have done for that they observed others magnifie them too much hereby running into a contrary extremity As nothing makes a handmaid so much despised as when she is set in her Mistresses Chair so long as she stands as an handmaid all like her and say she becomes her place well So when the Apocrypha is equalled with the Scripture it is justly to be disliked when made to serve it of good use It is written But he tells not where because they were so well acquainted with the Scripture as they could straightway say Oh we know where it is It s written in such a Book such a Section This sheweth how cunning we should be in the Scriptures and every part thereof reading them diligently as by our selves so with our Families and great cause We have a corrupt heart within us therefore had need have the Word dwelling in us to subdue it We have plenty of duties therefore had need of plenty of knowledge in the Word we shall have plenty of strong and subtile temptations from the Devil and World and therefore had need to be ready herein to resist them Herein must we meditate day and night that we may observe and do and prosper that we may be as fruitful trees that we may become wise in all our ways yea wiser then our Enemies then our Ancients This is unto Gods Children a storehouse of all good things its Food to nourish us Armor to defend us a Light to guide us an Apothecaries shop containing all things for meat and medecine for the food and health of our Soul Purgations to purge out our sins Cordials to comfort us Preservatives against every poisonful temptation of Satan Herein is our Fathers Will wherein are our Legacies in every leaf and line some good 1. This condemns the Church of Rome that make it a deadly sin for the people to read any part of Scripture one of them saith He thought it was the device of the devil that the common people should read the Sriptures which might make all loath their Religion for is it any thing else but as thieves which blow out the candle that they may not be seen 2. This condemns those amongst our selves that say It was never merry world since every Plowman and Weaver could talk of the Scripture and that the world was far more quiet before these be noâ— led by the Spirit that Moses was who wisht That all the Lords people could prophesie and the Apostle Paul who often speaks of the encrease of knowledge 3. This condemns the woful carelesness of most people that regard not to read the Scriptures and therefore are exceedingly ignorant therein so that if a Minister quote a place he had need name both Chapter and Verse nay if it be amongst the books of the Old Testament yea some Epistles of the New they cannot tell whereabouts to finde them but are often fain to turn to the Table of the Book Rich men are so mad of the world that they can finde no leisure Mammon is so mighty with them as God and his Word have no time with them And might they not finde that in one leaf of the Bible whereof if they could make use it would profit them more then the whole world Some are all for the world out of one business into another others can finde leisure to play at Tables Cards Bowls c. or to stand in shops two or three hours spending the time in idle discourses and unprofitable frothy talk if not in hurtful slandering and backbiting their neighbors and reproaching the servants of God who yet can finde no time for the Word Others are very cunning in their Statute Books but not so in the Scriptures As for the poor because they be poor and not Book-learned they think it concerns not them or that God looks for any such thing at their hands and therefore are as ignorant as if they lived in Turky altogether without fruit as the fig-tree whereunto our Savior came foolish and carryed away with every temptation and all for that they meditate not in Gods statutes They live ignorantly and loosly and dye blockishly and miserably yea and they perish worthily for that being offered a guide to take them as it were by the hand and lead them through this wilderness this narrow unbeaten path from all by-ways and bring them to Heaven yet will not entertain the same If the King should send a Letter to any of his Subjects and they would not vouchsafe to open
A GODLY FRUITFUL EXPOSITION Upon all the FIRST EPISTLE OF PETER BY That Pious and Eminent Preacher of the WORD of GOD JOHN ROGERS of Dedham in ESSEX JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 2 PETER 1. 20 21. Knowing this first that no prophesie of the Scripture is of any private interpretation For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost LONDON Printed by JOHN FIELD and are to be sold by Peter Cole at the Sign of the Printing-Press in Cornhill near the Royal Exchange 1650. To the Reader THe Name alone of the Author of this Exposition and Commentary doth put a great price and value on it yea command thy reading and study of it It is the work of John Rogers Minister of Dedham in Essex written by his own hand Being dead he yet speaketh that is his Name is as a sweet savour poured forth and his praise amongst the Saints in all the Churches of Christ wheresoever he is spoken of this may be said of him That he was a burning and a shining light having a heart inflamed with love to Christ Truth and the Souls of men his words were as sparks of fire As his light directed his zeal so his zeal wrought with his light and made it powerful Animum non faciunt qui animum non habent Some Books are like a frosty day clear but dry and cold and leave the Reader in the same temper As in preaching so in writing also the stirring of the heart and affections should be endeavored as well as Information and such words be used and so set as may rather make a Sermon then a Tract and beget rather a love to the Matter as this Author endeavoreth then an opinion or an esteem of the VVriters abilities He was a Scribe indeed taught of God instructed and prepared for the Kingdom that is the Church of God having yea being a Treasure of things both new and old that is of all sorts of Doctrine and all ways of Application of them He was a Boanerges a Son of Thunder for the power and efficacy God gave unto his Ministry and a Barnabas a Son of Consolation too As the Thunder shaketh the Pillars of the Earth overthroweth the Rocky Mountains causeth the wilde and savage Beasts to fear and as the Lightning powerfully insinuates it self breaking the bones but not the flesh So was it the pleasure of the Lord to bring down by his Ministry the high and stout hearts of many rebellious ones and to lead them in subjection to his wil through Christ To throw down and to build up by him even as high as Heaven As the Scriptures give us the Genealogies of the Saints so many came out of Adam Abraham c. How numerous are the Children whom this Author hath had given him by God Many Families persons of all sorts and ranks in many Counties and Nations even so far as his sound went forth will and do acknowledge him to have begotten them to God and call him Blessed Reader read his VVorks and thou shalt know him work what thou readest on thy own heart that thou mayst be like unto him one of his children also which is the hearty desire of him who cannot but make this honorable mention of the Author and is May 1650. Desirous of thy good in Christ SIDRACH SIMPSON THE CONTENTS OF THIS EXPOSITION Page THe scope of this Epistle both general and particular with the several parts thereof and matter contained therein 1 CHAP. I. Verse 1 2. 1. THe sum and parts of the Preface 2 2. The several names of this Apostle and why so named ibid. 3. What names Parents are to give to their Children ibid. 4. Such as set forth Books ought to set their names thereto ibid. 5 Why some worthy men have not done thus 3 6. Wherein the Apostles differed from all other Ministers ibid. 7. A Minister must have an inward calling and an outward ibid. 8. Why our Apostle nameth his Apostleship 4 9. Repentance wipeth away our sins 5 10. Why the Jews were called strangers ibid. 11. Among them there were sundry believers ibid. 12. Gods Church here on earth is under persecution 6 13. Lawful to fly in the time of persecution 7 14. The large extent of the Church under the New Testament ibid. 15. The Apostles diligence and care in his charge ibid. 16. God hath chosen some to salvation 8 17. How we may know the election of others ibid. 18. Christians must so live as that even others may be perswaded they belong to God 9 19. Why God decreed to save some ibid. 20. The ends why we were elected 10 21. Sanctification the end of our Redemption ibid. 22. Christs obedience and sufferings the meritorious cause of our Salvation 11 23. Christs death is to be particularly apprehended by faith 12 24. A proof of the holy Trinity 13 25. Election the work thereof ibid. 26. Why Gods favor is to be sought ibid. 27. Ministers must labor that their people may be brought into Gods favor ibid. And may grow in grace 14 Verse 3. 1. THe sum and substance of the whole Epistle 14 2. Gods blessing man mans blessing man and mans blessing God 15 3. Gods mercies to be thought on and spoken of with admiration ibid. 4. We must not think or speak of God but with reverence 16 5. Why God is termed the Father of our Lord Jesus Christ ibid. 6. Gods Son why termed Jesus Christ our Lord ibid. 7. What meant here by Hope 17 8. Assurance of Salvation comes not by nature 18 9. The means whereby God works Faith ibid. 10. Why termed a lively hope 19 11. Gods free favor the cause of all our good 20 12. Man could not be saved without abundant mercy ibid. 13. The means whereby we are begotten to this hope 22 14. Benefits arising from Christs Resurrection ibid. Verse 4. 1. THe Kingdom of Heaven why termed an inheritance 23 2. The happiness of Gods people in heaven abideth for ever 24 3. Why termed undefiled ibid. 4. The Kingdom of Heaven always one and the same ibid. 5. God hath appointed to glorifie his Saints in Heaven 27 6. The prevention of a conceit of the Jews and of an Objection 28 7. Gods Children shall not miss of Heaven 29 8. To be particularly assured of Heaven a special comfort ibid. Verse 5. 1. THe prevention of another doubt 30 2. Gods Children have many Enemies to hinder their salvation 31 3. Christians cannot stand of themselves 31 4. Gods almighty power is sufficient to uphold us against all our enemies 32 5. Gods people are kept through Faith 33 6. How Faith bringeth us to Salvation ibid. 7. Christians must not look here for outward prosperity 34 8. The fulness of our happiness not to be had here 35 9. The
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
must settle 3. It teacheth us to search the Scripture laboring by all means that the Word of Christ may dwell in us plentifully that so we may be grounded If we hear God speaking in his Word we must sit down by it all mouthes must be stopt if not we must not be carried without it Again He alleageth the Old Testament as Christ and the other Apostles did for the Old was the same in substance with the New and of the same Authority Further In that he nameth not the place nor the Prophet it sheweth their skill and rebuketh our ignorance that have not the book of God clasped against us as in Popery but open if we can take our time for the place it self it s alleaged with some alteration of the words though not of the sence 1. He leaves out a word or two and takes that which fitteth his purpose 2. He turneth these words of the Prophet He that believeth shall not make haste into these He that believeth on him shall not be confounded The Prophet sets down the effect the Apostle the cause for unbelievers being ashamed it makes them run up and down in their misery for some other help seeing themselves disappointed and deceived The occasion of that promise there was to comfort the good in respect of the great threatnings against the bad and contemners namely that they should not be destroyed and cast off among the rest and that the wicked might not scorn them and think all Gods promises made to them fallen to the ground Behold This being a word to stir up attention implieth that What the Lord saith he doth He is true of his word the Almighty and who cannot be hindred He saith not Such a stone shall be laid but Behold I lay it whereby he confirms the good and puts them out of doubt who by reason of the threatnings were grown weak fearful and in doubt Here see our infidelity in Spiritual things especially if we see any things against us such was Zacharias So was not Abraham he looked not to carnal lets but rested on Gods Word had enough that God spake it so should we If we have any promise of Gods mouth we should be of good comfort and believe and not be dismaid at our sins and unworthiness Come unto me saith our Savior all ye that are weary and laden and I will refresh you c. What promise more comfortable and yet many seeing their sins and danger cannot be comforted and perswaded But we must give God the glory to believe him on his word and know that nothing can make him break promise or change his minde either any hinder him from performing what he hath promised I lay It s God that layes the Foundation of his Churches Salvation All the Men and Angels in the world cannot lay one stone in this building unto this Foundation Though God use the Ministery of his servants Men to this purpose yet its God that by his Spirit makes them fit and couples them hereto therefore much less could they lay this corner stone Paul saith he laid this Foundation By Preaching the same to the people not otherwise That Foundation which God had laid before the world and appointed to be Preached that he taught to the people and that was all he did If God gave Christ generally for his Church then for every humble soul that seeth his need of Christ and cometh with an heavy heart to him and desires him above all the world assuredly he will give him to such In Sion That hill in Jerusalem is put for the Church whereof it was a type and because the Gospel was first preached there Christ there revealed and from thence conveyed into all nations far and wide so that now by Gods mercy we have him no less preached unto us then the Jews had and have also our part in him as largely O unspeakable mercy A chief corner stone A chief stone a foundation stone This is the principal point in this first part of the Verse but of this on the fourth Verse where was shewed That he is not a stone as others be in the building but the foundation on which they are all built which sustains and holds them together there being no other foundation but he This the Papists overturn and that both in respect of his Kingly Prophetical and Priestly Office For his Kingly Office which is to rule over the consciences of his subjects by his Spirit and to have power to make Laws to binde their consciences they take it from him for with them the Pope may also make Laws of his to binde the conscience as much as any of Christs and doth and may repeal some of his at his pleasure For his Prophetical Office which is to be the onely Teacher of his Church and to reveal all his Fathers minde in the Books of the Prophets and Apostles this they take away by adding as if the Word were altogether imperfect unwritten Verities and mens Traditions which say they are of absolute necessity to be obeyed to Salvation For his Priestly they abolish both parts of it 1. His Sacrifice All sufficient and once offered on the Cross for all by their blasphemous Mass wherein they offer Christ daily as they say as a Propitiatory Sacrifice for the sins of the quick and the dead 2. His Intercession wherein they joyn many Saints with him What Salvation can there be for such le ts pray for and keep our selves far from them Elect Christ is chosen of God to the work of our Redemption and furnished for it therefore make we choyce of him for our portion wo to them that refuse him He that believeth on him shall not be confounded Hereby is meant a true particular justifying Faith Such as have this shall not be ashamed or seek at any time as confounded or deceived of sufficient help and Salvation therefore he shall never be put to make haste to seek any other The true Believer shall never be confounded but finde enough in Christ to satisfie him to the full to deliver him from all evil and make him partaker of all Happiness Wisdom Righteousness Sanctification and Redemption and enough to make his minde peaceable and quiet and to stablish him against all that his own conscience or any yea the Devil himself can lay to his charge but he findes enough to answer all at large As Thou art a sinner and hast deserved Damnation and God is just R. I grant all but I have a surety able enough who hath born all Who shall lay any thing to the charge of Gods Elect It s God that justifieth c. His heart is fixed he believeth in the Lord In his life he hath that wherein he may quiet himself and never be to seek but may draw new life and grace from Christ to enable him to
of it as an example to move us to suffer and that patiently but continues his speech of it and sets it out by the ends thereof and the many benefits that come to us thereby 1. That we be thereby delivered from our sin and the punishment thereof 2. Enabled to dye unto sin that we might live unto righteousness Having fallen into this argument he sticks in it and cannot easily get out but is like a friend that holds his friend long by the hand being loath to part with him Who Even Christ himself the Son of God Lord of Angels and of the whole world His own self In his own person not by a Deputy without any help in the business Bare That is suffered the intollerable and infinite wait of Gods wrath due to our sins bare our sins and all that was due to them which would have swallowed up men and Angels Our sins Even the sins of the Elect all of them and the punishment of the same In his own body Not but that he suffered in soul and therein his chiefest sufferings were but because he speaks of his putting to death the cruel usage of his body was evident On the tree Namely the Cross which death he dyed by the especial providence of God being that kinde of death which God had pronounced accursed and so fittest for our Savior Christ to endure that he might bear what we had deserved which was to become accursed that we might escape the curse which we had deserved by the breach of the Law For Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The foregoing words set forth the passion of Christ. The following That we being dead unto sin c. The fruits that come to us thereby As a childe that hath a piece of Sugar in his mouth is loath to let it go down but would keep the sweetness still so doth our Apostle by the Doctrine of Christs passion so sweet comfortable useful admirable he cannot get out of it but doth as it were dwell on it which teacheth us not to be weary in meditating hereon or hearing hereof it should be stil fresh and new to us as the song of the Saints and Angels though the same yet is ever new The Angels themselves desire to see further into this mystery of Gods love to his Church in giving his Son They saw somewhat by the Prophets some more when he was come especially when crucified and risen again from the dead but most of all when they saw the Gentiles called and the Gospel Preached so plainly by the Apostles yet it s said They be not satisfied but stooping down as it were they pray and desire to see more yet is the benefit more to us then unto them and therefore how much more unwearied should we be Herewith our Apostle was so taken as that he desired to know nothing else but Christ crucified and esteemed all priviledges and advantages that he had of being a Pharisee an Hebrew c. as dung in comparison of Christ The Israelites were often told by the Prophets of their deliverance out of Egypt how much more should we be content to hear of our deliverance through Christ whereof that was but a small resemblance and type But alas how quickly are we weary of this argument Because we have heard often of it it s now stale and people have no more minde to hear it then the Israelites could be contented with the Manna which God allowed them but lusted after other Food As they that go to Sea think it strange and for a day or two admire the wonderful works of God but afterward cease therefrom so do we in this matter though most sweet comfortable admirable and of daily use to make us grow in hatred of sin and love of God and would also be a spur to our dulness But to come to the passion it self It s usually referred to that he suffered on the Cross as here because that was a great part and the most visible to all and the end of all but there were also infinite sufferings before and besides his death His whole life was a continual suffering from his birth to his death from the Manger to the Cross all full of Crosses His abasement to take our nature was much and to become subject to all our infirmities sin only excepted and to be in a poor condition persecuted as soon as born living obscurely with his Parents till about thirty years old in the exercise as is supposed of a mean Trade strange abasement for the Son of God as soon as he entred into his Office and was baptized the Devil set sore on him After this as a recompence to his continual toil and travel for mens Souls and Bodies he was not only content to live in a mean condition without any House of his own c. but he was so vilely railed on and slandered as is set down in the foregoing Verse as none have been more or so much yea as sometimes in policy they sought to entrap him so at other times they laid wait and used means to kill him At last they plotted by one of his own Disciples to take away his life as burning with an irreconcileable hatred against him But ere he was betrayed he entred upon his sufferings in a most grievous maner yea no doubt even before he thought thereof at sundry times which did not a little trouble and perplex him as a woman thinking sometimes of the pains of her travel before they come is set on a sweat and quakes for fear thereof But after he had finisht the Passover and instituted the Supper he knowing that the time of his death approached went into the Mount of Olives and there entred into his most bitter Passion taking with him Peter James and John the beholders of his transfiguration and glory and therefore the fitter to behold his abasement but alas pitying them he left them onely giving them a charge to watch and pray and went from them a stones cast for they were not able to behold his agony nor hear the grievous dolour that he could not but make and then began his pains as of a woman in travel save that they were a thousand times greater he fell on his face grovelling and cryed out His soul was heavy unto the death and was in such an agony that he shed drops of blood a thing never heard of and that through the extream force of his pain O it was the intollerable weight of his Fathers wrath due for all our vile sins which was so grievous as it made him pray to his Father for help and to remove that cup if it might be which was but the frailty of his humane Nature without sin desiring help feeling it self almost swallowed up and having that which would not onely have taken away the bodily life of all men
fail him But the face of the Lord is against them that do evil The point is this That Gods wrath and the fruits thereof are continually bent against the wicked that live in their sins Levit. 20. 3. and 26. 14. Numb 11. 1. and 22. 22. Deut. 28. 5. and 32. 21. Josh. 7. 13. Isa. 42. 24 25. and 57. 17. Jer. 5 9. Ezek. 14. 8. Zech. 7. 13. Luke 14. 21. John 3. 36. Col. 3. 16. 1 Thess. 4. 6. To these Testimonies divers examples might be added as of the Angels cast out of Heaven the old world drowned Sodom and Gomorah burned Corah Dathan and Abiram swallowed up quick the houses of Jeroboam Baasha Ahab rooted out c. so of Gods judgements upon the bloody Emperors Nero Domitian Julian c. so of Gods judgements upon the persecutors of his children largely laid down in the Book of the Martyrs so of Gods judgements daily inflicted on several sorts of sinners which are as it were real sermons and justifications of Gods Word and our preaching and are for our admonition and of especial use to us This must needs be so for sin is against his nature against his commandment yea it were against his nature to let the wicked go unpunished and he is as much known and glorified in his justice as in his mercy He that teacheth and commandeth Magistrates to reward well-doers and not to bear the Sword in vain but to draw it out against the wicked will not suffer his own Sword to rust in the Scabbard Obj. Many notable wicked men go on in their sins and be not plagued A. True God keeps but his petty-Sessions as it were here in this world bringing now and then some few unto judgement and reserves multitudes to that dreadful day wherein it shall be rendred to them according to their works Again if he plague them not outwardly yet are they plagued with a worse judgement He gives them up to the blindeness of their mindes and hardness of their hearts and will of the Devil which is the most fearful thing that can be and at the day of Judgement he will avenge them all at once when he shall come in flaming fire to this purpose who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 1. This may terrifie and awaken all those which as if there were no God or no God which did regard or were able to revenge himself on them make a trade of sinning whil'st they are thus the wrath of God is upon them and he sets his face against them and how can they then prosper he hath throughout all ages found out and plagued others for their wickedness and do they think to escape The mightiest and proudest hath fallen before his wrathful vengeance and are they priviledged It were their wisdom to send forth messengers of peace and to humble themselves in time least he tear them in pieces when there 's none to deliver them they should fear and be wise by other folks harms But O the monstrousnes of the times and hardness of mens hearts that seeing their companions plagued before their eyes yet run on in the same excess of riot And for those that are as Lyons and Foxes subtile and shifting by unlawful courses though haply they may think to get up and wax mighty yet assuredly God will set his face against them as he daily doth against Oppressors Couseners Shifters Covetous and Troublesome persons Then shall the Lambs be quiet when those Lyons are killed the godly be refreshed when they shall be rid of their cruel oppressors 2. This may perswade us to avoid the ways of the ungodly though they seem pleasing for a while yet are they most dangerous Be advised in time especially you yong ones that are now to choose your way walk not in the way of the wicked for believe it you may else peradventure repent thereof as others when it will be too late Verse 13. And who is he that will harm you if ye be followers of that which is good TO requite evil with goodness is a weighty and difficult point many reasons have been already laid down about it Here 's also another reason to enforce the same It will be the way to save us from may harms in our life which he takes from experience and sets out by way of interogation that none almost not one of a thousand will be so vile or so without all grace and good nature as to hurt us if we follow ever that which is good that is if we live profitable towards our brethren in all the duties of love with relation to their bodies souls goods goods name places callings and the like and when any wrong is offered us not onely we do not revenge it but on the contrary overcome it with well-doing none almost will be so wretchedly minded as to harm us Note then That Patience and innoceny of life are the way to escape harms and wrongs from men This must needs procure quiet to those that are endewed herewith Who can harm such a one As grievous words stir up anger so a soft answer turneth away wrath Thus Gideon pacified the Ephraimites and thus did David overcome Saul Contrarily such as requite word with word wrong with wrong suit with suit c. they do but stir the coals and blow the fire of dissention and may look to be harmed of every one experience sheweth that if any shall harm the innocent there 's none almost but cryes against it as Jonathan blamed his Father for setting himself against David and the people the same Saul when he would have put Jonathan to death for tasting the honey yea he himself was convinced of his own Conscience for wronging David but that the covetous contentious hasty and hurtful and that in wrongs are impatient and given to revenge are continually talked of ill spoken of and railed on yea meet with adversaries that do and will oppose them so that most of the ordinary wrongs that come to us from our Neighbors have their beginning from our selves who do not that good in our places which we might or are impatient when we are wronged None is hurt but of himself whatsoever others do to us we are not hurt thereby so we be innocent and sin not yet doth not this justifie them that do harm us but teacheth us by what means especially we may avoid being harmed 1. This rebuketh our folly that would fain live without harm and yet cannot be wise enough to use the means to bring it to pass but take the contrary course either we do not perform our duties to our neighbors as we should and so catch harm and are evil spoken of which is the case of some or we be impatient in wrongs apt and given to revenge which is the case of some others we must therefore labor to do our
happy indeed but Moses had respect hereunto and did clearly discern the same Q. May we then offer our selves to trouble A. Ordinarily we must not If any in extraordinary times should feel an extraordinary zeal and desire hereto as it seems the Apostle Paul had when he would needs go to Jerusalem questionless they should have joy in their sufferings we must tarry till God call us Q. May we flee persecution A. If God make make us a way we may as who haply are not as yet so fully fitted and resolved to suffer as were meet or who know not whether God will have us scatter his truth further or remain to be as feeds thereof for afterwards but if we see that its Gods minde we should be sâ—ffer then it s our duty willingly and chearfully to put forth our selves This confuteth the foolish world that judging it to be a most miserable thing thus to suffer will therefore never come at it either not professing Religion at all or else revolting therefrom in time of trouble yet would they be happy but they take a contrary course they being ashamed of Christ here he will be ashamed of them hereafter In saving a transitory life they lose life everlasting yea how do we our selves shun sufferings as if they were miserable which do suffer whereas the Spirit of God hath pronounced them blessed Happy are they that suffer for a good cause for righteousness for Religion for conscience sake such as stick fastest to the truth provide best and most wisely for themselves what can their enemies do to us If they take away our goods we shall have a thousand fold more in this world and in the world to come life everlasting If they mangle our bodies God will raise up the same gloriously If they separate our souls from our bodies by death the Angels will carry them into Abrahams bosom If our cause be good we have cause to rejoyce in our sufferings so are we enjoyned so did the Apostles in their sufferings so also the holy Martyrs I might to this purpose alledge the story of Alice Driver of Priests wife in Exeter of the Christians in Edessa c. but that they may be read at large in the Book of the Martyrs O that we should be so discouraged at a mock at a frown of our betters O that we should be as soon ready to give over as to begin to do well though the more religious we are the more we esteem of the word the better both God his angels and people like us yet is it not so with the world they liked us better before but do not now approve of our course howsoever this is our duty hereof shal we have the benefit yea to be disliked to suffer for this will be our honor our advancement As David being mocked of Michol resolved to be yet more humble so should we be so much the more for goodness as we see the world oppose it and set themselves against us because of the same We must not be discouraged at the very greatest much less at small trials We know not what we shall suffer For yet we have not resisted unto blood onely let us be careful that we suffer for Righteousness and for a good cause for though we have some good things in us yet haply we may be brought to suffer for some fault in us and therein we can have small peace Beware we suffer not as Separatists that flie out against and from the Church that we suffer not for contempt or usual neglect of our Ministers if they preach the Word truly that we suffer not for rash heady hasty and violent carriage of our selves that we suffer not for our censuring for our meddling with things or persons wherewith we have nothing to do or for passing our bounds in things beyond our reach Servants must beware that they suffer not for their carelesness in their places as those which having liberty granted them to hear the Word upon their not profiting thereby are restrained therefrom so if they shall suffer for being negligent untrusty sloathful stout in answering again c. they suffer deservedly not for righteousness sake yea this their carriage makes the godly housholders to grieve and those that be not so well seasoned to think ill of the profession and it makes the name of God and his Gospel ill spoken of and hereupon many say Oh I le never meddle with these Bible-wenches c. fie upon it what a fearful thing is this The like may be said of the poor which neglect their callings and are caraless of their Families c. Note further That A godly man is blessed happy in what condition soever He is happy not onely in prosperity but even in sufferings even in the very lowest abasement nothing can make them miserable having God and a good conscience though they meet with affliction from God or persecution from men as here yet are they happy Imprison him fetter him let no creature come at him put Lyons to him c. yet he is still and shall be the childe of God the member of Christ the heir of Heaven a Kings son c. and how can he be miserable that hath the Comforter within For the wicked nothing can make them happy let a wicked man have Sampsons strength Absoloms beauty Ahasuerus his wealth Nebuchadnezzars stately Babel Dives his costly apparel c. yet is he miserable he is under the curse of God there 's but a step between him and Hell As Jonah was asleep whilest God was offended with him the winds raged against him the Whale was ready to swallow him so do the wicked eat sleep and are jovial while God is offended Heaven is shut up against them Hell gapes for them and the Devil waits on them as his prey Their security will end in a fearful wakening they shall be snatched from their beds of ease and cast into everlasting torments 1. This may encourage Gods servants to suffer for righteousness They shall not be the less happy let the world do its worst it cannot make them miserable They are every way happy in poverty sickness persecution and the like O who would not labor to attain this honor and happiness 2. It may disswade the wicked from their mischievous plotting against Gods servants For why do they pursue them To make them miserable its impossible They may indeed make them the more to shine forth through their constancy in Faith and increase their glory in Heaven and so make them more happy but to make them miserable they cannot O that they would break off this their course and be weary thereof for so long as they be wicked how rich soever or how high a pitch soever of honor they have clambered to they are miserable yea these and the like make them more miserable as being fuel to their lust being to
forward in profession more then before then we should live answerably that they may boldly converse with us but the common sort of the world also they expect it for though they will take liberty themselves yet they look that we Ministers and Professors of Religion should lead a strict life in all things If we do otherwise we shall hear of it and surely we are beholding to them for this though they do it of no good minde and may make good use thereof to look to our selves as questionless Abraham did when in the matter of variance which arose between him and Lot For that the Canaanite and Perizzite were then in the Land 4. It s an honor to our profession when with Job we dare bid our adversary write a book against us and the contrary is a disgrace not to our selves onely but to our profession yea our Religion it self in the account of the wicked whereat they blaspheme yet ought not they to judge ill of all for the fault of some but especially of Religion it self though the professors thereof were naught No man blames the Trade for the fault of the Tradesman nor all for the fault of some yet here they do it when they see men make a shew of Religion but denying the power thereof If professors differ not in their lives from others it makes the world think that there 's nothing in profession and yet they may perceive some few walk without exception 1. This rebuketh some that having good knowledge and are very ready to speak yea and to censure and blame that that is not good and are very forward in profession yet halt foully in their lives as the Brownists that are very hot and so holy as they not onely censure others but condemn the Church it self not onely as impure but as no Church and yet themselves besides that they are Proud Scornful and Obstinate not to speak of their living out of any Church and their spending their Sabbath they foully sin against the second Table they borrow what they can not caring to pay again are breakers of their Word and Promise think to live of other mens labors and yet that herein they should be born with as being extraordinary persons they would say in being idle and negligent in their callings yea there are some of them which will swear steal and break the Sabath A woful Generation 2. It reproveth such among our selves which place all Religion in hearing Sermons and talking as some servants do which yet perform not the duties of their calling are idle untrusty lazy stubborn disobedient as if all should be born with because of their hearing sermons whereas on that very ground more is to be lookt for at their hands And this is grown to such a pass that many of the common sort of people say of all they will not meddle with these Bible-wenches of which before Is not this a good report you have brought upon the Word yea many godly Christians are weary of such not but that I know there be godly servants of both Sexes that have learned to shew the fruit of their hearing by all good carriage in their particular calling and are as jewels to them they be with but these be rare Do these things agree as well as Harp and Harrow Doth God take pleasure in this that you should hear his Word and yet not minde to be guided thereby How can you approve that there 's any more in you then in Hypocrites and Reprobates can you shew your Faith by your works Dare you bid your adversary write a Book against you Do you not set men off from Religion and make them speak ill You all that usually resort hither to the Word I bescech to shew the fruits of it when you come home your neighbors look for it your lives be pryed into it may do you good we see your faces onely and think well that you will hear but your neighbors they see your lives and God seeth your hearts and if your faces were like Angels and your hearts corrupt and lives unreformed you shall have your portion with Devils And here I think it requisite to speak of an abuse amongst us that they which bring in here because of the concourse of people their commodities to sell raise the prizes and sell dearer then in any of the Market Towns round about us whereby they wrong the poor here and raise the prizes elsewhere for if a price be up it s a president straight yea and also raise an evil name on the Gospel I do not mean yet that Christians going to Market are bound to sell at lower rates then the ordinary though I take them so bound at home in dear times to their own poor Neighbors yet is it not the part of a Christian to be the raiser of prizes especially in dear times It s indeed a note of a wicked worldling 3. This rebuketh even good Christians that walk not so wisely towards them that be without as they ought nor yet so strictly in their lives but are too forward hasty strict in their dealing slack in paying their work-folks are careless of their words c. O let all such professing themselves the Servants of God shew forth the same by all good conversation in their particular Callings Thou must not be a zealous woman and yet an unquiet wife a zealous man and yet a cruel husband a zealous yong man or maid and yet an unfaithful Servant a zealous man and yet a false dealer in your Shops and Trades Good This is fitly added and well required for one of wicked life will never stand to the truth but fall from it for Heresie is the punishment usually of foul sins but a godly man will stand most to the truth They that speak evil of you as of evil doers Here note That The wicked are very apt and much bent to speak ill of Gods Servants Thus Elias was said to trouble Israel Elisha termed a mad fellow and called bald-head Micaiah said that he never prophesied good and Jeremiah that he raved so Steven was said to have blasphemed as Paul to be a pestilent fellow nay the perfection of innocency Christ himself was most foully spoken of termed a Samaritan a friend of publicans and sinners one that had a Devil c. Thus was it in the Primitive Church thus is it still If the godly do any thing amiss how do they toss and encrease it If they do but groan under an infirmity they will be sure to set that abroach against them if they know nothing they will devise some evil of them or if they hear of any from others though never so unlikely or on never so a bad ground yet shall it go for payment and currant yea though they can make their own vices go under the name of vertues yet they will call their vertues by the name of vices If zealous then hot and rash if
time of Popery they wondred at the Martyrs that they would not at some times yield a little as to speak a few words c. Thus it is now for the world lives still and is like it self If any dare not play or riot or talk of the world on the Lords Day they are thought to be mopish fools who had rather be poring on a book then doing as others If any care not to get by Lying Deceiving and the common ways of the world they are wondered at as fools so if any now and then omit some of their businesses and go to hear the Word they are accounted idle as Pharaoh said to the Israelites and such as have little to do If any be humbled for their sins they think them melancholy and that they will be out of their wits and they would not be in their case for no good and would have them be merry and play it away If any at the hearing of the Word perceiving it to be high time to forsake his old wont and take a better course now dare not do as he hath formerly they wonder at him What! art thou turned Puritan will they say Wiltst thou forsake thy sports and merriments which they think a little heaven cast off thine old companions and sworn brethren c. What wondrest thou at them for thus doing What for coming out of the fire for taking pains to save their souls for not daring to wound poyson or destroy themselves by provoking God for taking pains to do that which must keep them by Gods appointment with all needful graces for being troubled about their sins and the danger thereof for longing to be in the favor of God c Assuredly thou hast small reason so to do but it s for that they savor not the things of the Spirit of God for that they perceive not the things that are of God are blinde and cannot see afar off If we should see one of a strange Country come through our Town we would wonder at their strange attire nothing like ours The children of God be not of this world but chosen out of the world and may not fashion themselves like the world but be of the fashion of Heaven the world therefore wonders at them 1. Therefore let none think that if they turn to God and take a good course that they shall be generally beloved and well thought of of God Angels and good men they shall but of the world they shall be wondered at and hated ere you begin make account hereof even to have the ill will of those which have loved you yea it may be the displeasure and frown of Father Mother c. yet let not this hold you off nor keep you still in your old course as long as God and good men love you what need you care Wo be to you when all men speak well of you better be wondered at and hated of the world for well-doing then condemned of God for ill-doing 2. For those that are entred into a good course already and finde it thus let them not be discouraged it s no new thing the worthy servants of God have been counted fools and madmen for well-doing We must have an Heroical courage not to be daunted herewith we must not think the worse of our selves because the world thinks basely of us who know us not nor our course which of them that be very fools indeed is counted foolishness we may wonder as much and much more at them that be so desperate to go on in their sins and take no thought for death or day of Judgement that hang over a pit and yet can be merry that run on in the score and never think of reckoning that dare buy a few short profits and pleasures at so dear a rate at the loss of their souls that deprive themselves of the inward and true comfort and peace they might have in God and spiritual things as the Word and Sacraments for the short and vain pleasures of honor and deceiveable riches that prefer Hogs meat before Angels food We have cause I say to wonder at their folly and madness and to pity them thanking God that hath not left us in their woful blindeness and miserable estate If thus by wondering at them we can do them any good so it is but let not their wondering hurt us 3. For those that think strange of Gods servants for not doing ill or for well doing they bewray themselves to be of the world and so to be carnal They that mislike the fashion of Gods children it s a sign they be of another Countrey not of Heaven and that they be none of wisdoms children for all they justifie wisdom wheresoever they see her and in whomsoever Labor therefore not onely not to think their course strange but to acknowledge it the best course in the world and accordingly to follow it That you run not with them This sheweth that Though we be dull and dead and slow to that that is good yet our proneness and eagerness to that that is naught is exceeding great We can run to Play-sports Vanities and Follies please us but we come to the Word Prayers and good Duties with a leaden heel at this we are drowsie but at the other watchful enough Many run so fast in the ways of sin and make such haste that they run themselves quite out of state and credit with God and man and out of their health too and have brought untimely destruction upon themselves they have made such haste that it seemeth they thought long till they were in hell Too too many also are now a running but it s in the broad way wherein the faster they run the sooner they come to destruction if it were well considered they can see small cause to make such haste O that they could be perswaded to turn head and enter into the way of good men and then let them run as fast as they will run the race set before them so run that they may obtain and as before we rejected all counsel that might do us good so now let us shake off all impediments whether within or without us that would hinder us in our Christian course or from running the way of Gods Commandments The faster we have heretofore run in vanity run we now the faster in the right way we could then take great pains think the time short spend our money in vanity now after the same maner le ts do the contrary it s our great fault that we did run apace after the world with the profits and pleasure thereof but now our fault is that we go a foot pace nay a Snails pace in goodness To the same excess of riot When men give way to sin and their hearts are set on evil there is no hoe but they will run over head and ears As the Sea if it break over a bank it can scarcely
preach to them he writes which would stick to them and whereunto they might resort again and again at their pleasure Hence I might speak of the profitableness of writing Epistles how much good Gods servants may do to each other being absent by Prayers by Letters How much good hath been done by the Letters of the Fathers and of godly men in latter times as of Calvin Beza the Martyrs c. who knoweth not what a fault is it that it s no more used as Parents to their Children being absent friends to friends c. whereas wanton Letters and Letters about worldly businesses are frequent enough Written Thus God moved the hearts of his Servants and assisted them extraordinarily to pen the parts of holy Scripture O what a a benefit it is that we have the whole and most holy Word of God written and before us and how should we in token of thankfulness be exercised therein But most busie their heads with other matters namely Their worldly profits and pleasures fools bables in the mean time little using or regarding the Bible Briefly 1. Because he would have them the oftner in it and take the more delight to read it over 2. Because he sent Silvanus to open and unfold it at large by preaching out of it and making application thereof for their good Here see how God in his infinite wisdom hath provided us his Word wherein is all his minde and that in few words to provoke us to be exercised therein for if the Word had been written as large as we had need for our understanding the world could not have contained the books that must have been written but the Lord hath revealed his will briefly laid down much in few words yet for our further benefit God hath Ordained the Ministery of his Word and given gifts to men to preach it expound it apply it to every bodies use so that both together do most happily How should God have provided better for us If therefore people profit not their answer must be heavy Exhorting and testifying c. These words afford sundry points as 1. In that the Apostle testifieth by sound Arguments that they were in the right way note that Its needful for every one to know and be well assured of the Religion he professeth that it is the truth of God for there be many Religions yet but one truth miss that and perish we must not go by guess in our Religion It s not enough that we have the true Religion except we know it to be so that we be not wavering and carried about with every wind of contrary Doctrine 1. This rebukes those that take occasion because there be so many Religions therefore they will meddle with none but take their ease and tarry till all agree 2. It rebukes those that profess a Religion as all do but know not whether it be truth or not but believe as the Church believes as they be told but have no ground from the Word for the same Turks may not its death to question about their Religion Papists may not especially the Laity who are forbid to read the Bible or any good Book that way but we may yet how do the most in this Land profess the Gospel which by Gods goodness is the truth indeed alas how few know and are able to prove it 3. As it s our duty to testifie and prove our Religion to be the onely true way of Salvation so it s yours to know and acknowledge it that if an Angel should come and inform you otherwise you might not give ear to him 2. In that the Apostle thought it not enough to prove to them that that was the true Religion they were in but exhorted them to continue constant in the same note that They that know the truth ought so highly to esteem it and be so thankful to God for it as they never suffer themselves to be removed therefrom whether for hope of gain or fear of trouble c. we must buy the truth not sell it The Martyrs would rather lose their lives then the truth if we let that go we lose our Souls 3. In that the Apostle takes such care and pains with those Jews that now stood in the truth to hold them therein we may note that Its an hard matter for those to hold out stedfast that have begun to do well for our heart is deceitful the Devil is subtile and strong and there are also many Seducers many baits many discouragements c. What are they then that say there 's too much Preaching and Reading They know nothing that belongs to true Christianity A little means may serve to keep men in a loose carnal and prophane course but to keep us in a good course there must be precept upon precept line upon line c. and all little enough Therefore Ministers ought to continue with all diligence not onely to gain home more but even to hold on and confirm them that be gained that they fall not away into error sin and security and people have also need to use all good means to this end 4. In that his Epistle consisteth in testifying by sound reasons for the confirmation of their judgements and then of the Exhortation for the whetting on of their affections Note That Both parts are necessary in Preaching the one still to accompany the other 1. Ministers therefore must labor in and for both 2. People must make use and account of both regard Doctrine for knowledge and suffer Exhortation for practice Some cannot endure Application and Exhortation but are all for knowledge and to feed the understanding and it appears in their lives for they cannot endure but to live at elbow-room as they list notwithstanding the profession some make in hearing Sermons Verse 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son ANother part of the conclusion consisting of Salutations from the whole company of the faithful with him and particularly from Mark. The Church The company of the faithful that were at Babylon knowing of our Apostles writing to these his dispersed Brethren entreat to be remembred to them and pray the Apostle for he would not send their commendations without their knowledge that he would signifie to them that they remembred them loved and reverenced them and were glad of them praying to God for them c. Gods people though far distant one from another yet must be mindeful one of another Which is at Babylon Namely a City of Assyria whither the Jews were carryed Captive by Nebuchadnezzar and there abode for Seventy years There were here now sundry believing Jews as God hath his Church in the worst places where Satans Throne is and though most of the Jews rejected Christ yet some here and in other Cities embraced him The Papists will needs have this meant of Rome but upon