for we know not who they be for whom Christ dyed let us take knowledge of Gods Ordinance all be not saved for there is no Election where all are taken Besides if he did Elect all and all be not saved as we know they are not then is God hindred of his will which were impious to imagine He doth whatsoever he will and man cannot over-rule his will 2. That the cause why God ordained some men to Salvation was because he would I will have mercy saith he on whom I will have mercy It s according to the good pleasure of his will nothing out of himself He saves no man but by faith in Christ and new obedience but this was not the cause of Election but the will of God onely for we must put a difference between the Decree of God and the execution thereof 1. This confutes that opinion of foreseen Faith and Works Faith and Sanctification are the consequents of Election and not any thing precedent God could not see any difference between men that some would of their own accord receive grace believe and obey for there is no such thing in our nature we are all alike And could noâ— the Lord as well chuse men to Salvation freely before the World as in the World to bestow grace upon them denying it to others and hereof not mans Salvation but his own glory is the further end 2. This ought to binde us to thankfulness and duty to God for ever that of Free grace hath loved us and to walk humbly before him acknowledging nothing in our selves but wretchedness and that all our welfare past present and to come is of his free and especial grace By grace we are saved 3. That the number of Elect is small Many called few chosen Christ calls his A little flock that shall have the Kingdom True by themselves they are numberless The true Israel of Jews and Gentiles that already are or hereafter to be gathered by the Preaching of Christ and the Gospel is to man without count yet if compared to the wicked they are onely an handful As may appear before Christ when onely the little handful of the Jews was Gods Church and among them most Hypocrices and Idolators few true worshippers of God Since Christs coming and at this time what vast Nations know not Christ What a breadth under Antichrist that know him corruptly and among our selves that have him truly Preached and offered in the Word and Sacraments yet how few believe and obey and have the inward calling which should make Election known And its certain and determined the number can be made neither less nor more How ought this to whet on our care and diligence to know our selves of this number That which all have no man greatly esteems but that which few have most strive after as Wealth Honor Offices c. so should we in this If of Twenty Traitors a Pardon were but for six what earnestness would be in all to know whether they were of that small number Is it not therefore fearful to see how desperate the world is that this being so yet so few lay it to heart but rather are so secure as if very few were appointed to miss of Salvation and as if all mens names were written in the book of life But we must give diligence to make our calling and election sure 4. That they which be Elect cannot but be saved they cannot perish God will certainly call them out of the world and their bad estate and being effectually called he will keep them to Salvation that they shall never perish He will not lose one but call them either ordinarily by his Word Preached if it be in the Church or by some extraordinary means if it be among Gods enemies Among our selves they that belong to God shall at one time or other be brought to the Word or the Word to them and hence comes the removing of the Gospel from place to place How many have been brought to the Word upon occasion of a Marriage or to see their Friends or to wait on their Masters or to speak with some body at Sermon or to make their Market or being provoked by some Neighbor c And hence it is also that when the Word is Preached some have their hearts opened humbled converted others remain blinde and impenitent namely because God hath elected those not these True it is that the Elect before their calling are as other men as bad as the worst yea commit any sin that a Reprobate doth save that against the Holy Ghost What were Abraham and Paul the one an Idolator the other a Persecutor Hence the World lasts still to gather up the Elect behinde Whosoever belong hereto shall certainly be called 1. This confutes that blinde and desperate speech of them that say If they be Elect they shall be saved howsoever they live This cannot be for whom God hath Elected he will call they shall have the means and they shall be effectual therefore thou must come to the means and pray they may be effectual If thou contemnest the means and wilst not be obedient thereto it s a certain argument of no Election for whom he Ordains to the end he Ordains also to the means so also having once effectually called them he will never lose them His gifts and calling are without Repentance The foundation of God standeth sure having the Seal The Lord knoweth them that are his They may indeed stumble and fall but by vertue of Gods Election they shall rise again as did Peter and David Their falling shews their own weakness their rising the unchangeableness of Gods Election The Apostle speaketh to whole Churches that they were Elect of God and yet many fell away 1. He so speaks in respect of the better part the true Elect among them 2. In the Judgement of charity for that they did outwardly profess the Word of God and live within compass and so we do and must esteem of such till they shew the contrary It s said Him will I blot out of my book It s no more but declare by my Judgement that they were never written therein by discovering them to be but Hypocrites But Moses his wish was To be blotted out of the book of life and Pauls To be accursed from Christ. These were but to shew their fervent affection to the people and exceeding zeal to Gods glory not that they could so be But saith our Savior I have chosen you twelve and one of you is a Devil This is meant of an outward choyce to the office of Apostleship and not the eternal decree of Gods Election And 2. This is matter of exceeding comfort to all that can prove themselves of this number They must not be dismaid though they be weak and see
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
be dismaid and dead as it were on the nest Through this they can even in Prison with Paul and Silas sing Psalms as through this the Martyrs endured the fire Daniel and the Three Children went cheerfully to suffer This also makes a Christian lively to serve God and in every duty to praise him as David Open thou my lips saith he namely with assurance of thy love and my mouth shall shew forth thy praise So to do good to others as being fitted to teach them as well the way of Gods justice against sin as the way of his mercy to them that repent yea hereby we shall be fit to every good duty I will run the way of thy commandments when thou shalt enlarge mine heart namely by the perswasion of thy love and by thy Spirit and the hope of Salvation It s a fault in Christians that they be no more cheerful in this hope but lumpish and soon daunted in afflictions a fault I say that we are no more active and lightsom in Gods business Let every one then labor for it till this we are not alive our soul never prospers nor sees good day This even this is the beginning of life and the first step to eternal life Would any man live and be cheerful and see good days and have that which might keep him from being daunted in adversity persecution death at the day of Judgement let him by all means get this Without this mens hopes are vain their stout courage will fail them in those times when God shall frown It s Faith onely which will carry a man through all things Hereby he shall have a heart to serve God yea both do and suffer the greatest things for him and his sake According to his abundant mercy The moving cause of this benefit of our calling to Faith and hope is Gods mercy nay hit abundant mercy The cause of all the good that ever came to us or ever shall come is no other but onely free favor Why did he elect us before the world but onely of his undeserved love According to the good pleasure of his own will not for works we had done it was before the world not for any we were like to do as who do none till he work them in us So also Why redeemed he us when we were all fallen into condemnation even for his meer mercy was there any thing in us could deserve it when we were utterly unable to do any good nay when his utter enemies why also hath he called us Did we or could we do any thing before our calling to deserve it We were not onely unable to think a good thought but serving the Devil with all our power walking in our lusts after the Prince that ruleth in the children of disobedience See our case in Ezek. 16. both in respect of our Parents sinners and our selves or any thing we can do Nay to cut the throat of all conceit of any merit less or more before or alter he saith His abundant mercy So that a little mercy such as is in man or some reasonable store as in Angels would not serve the turn nor was sufficient to save us or move the Lord to call us to this hope but an abundant deal of the mercy of God which is infinite Was it a small matter that moved God to chuse thee to Salvation rather then thousands of others or was it a small mercy to give us his onely Son to save and deliver us by suffering all the wrath due to us What Not his Servant nor his Friend but his Son his only begotten Son the wisdom of the Father the Image of the invisible God the engraven form of his Person to stoop so low as to become man nay in that base estate to be despised of men to be hated spitted upon mockt shamefully Crucified and he that knew no sin to stand in the stead of most vile sinners and so to be dealt with and that for us no friends but enemies no good persons but vile and wretched ones Was a little love enough to bring this to pass Oh no but a love without measure without example never such another even that any Father gave his only begotten Son to save traitors and enemies It was wonder that the Father did not rather suffer all mankinde to perish then to give his only most blessed Son to suffer the least of these indignites And it was no small love of Iesus Christ that moved him to leave the glory of the Father and stoop to the estate of a man and all his infirmities save sin and to endure all these tortures of men and his Fathers wrath especially It was no small love that made him give us his heart-blood when he shed a few tears for Lazarus the Jews said Behold how he loved him but having shed his blood for us what may we say So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate when we went on in sin and minded no good nay all evil It must needs be a great deal of mercy to move God to think well to us when we went on madly in our sins and did fight against him so also to forgive so many and horrible offences as we had committed no marvel though David craved the multitude of Gods mercies If they were not infinite our sins could not be forgiven for our sins come as neer infinite as number can make them then to cloath such wretches with the righteousness of his Son then to forget and forgive all that is past and take us into favor and make us here heirs of all his promises and priviledges and of life eternal hereafter who will not admire it Is not this abundant mercy to work this hope in us whom he might have justly condemned and when he might also have been glorified in our condemnation as he was in Pharoahs Plagues So also to adopt us for his children men adopt that have none of their own God had a natural beloved Son men adopt their kinsmen God us nothing of his kin yea his enemies men adopt for some good quality we had no such thing to move God was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members to forgive Mary Magdalen Manasses c. So every one of us What were we when God called us Must not we say that it was abundant mercy that ever we were called forgiven and saved They that have had their part in this abundant mercy must be stirred up to abundant thanksgiving saying with the Psalmist What shall I render to the Lord for all his benefits towards me We must testifie our love in â—ealous obedience all the days of our life shewing forth the vertues of him that hath called us out of darkness into his marvellous
may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
such liberty as will not stand with Christianity or a good conscience These cause that the Church of God cannot conceive so well nor give so full a testimony of them as were to be desired but are forced to speak doubtfully Oh let us so walk that by sincerity and constancy in godly courses we my get a large and full testimony in the conscience of those we live withal It 's a Crown and Garland to us whiles we live and a confirmation to us that we deceive not our selves It 's an honor when we die as the contrary even to be accounted vile a fearful punishment yea it 's a comfort and crown to our Wives Children Friends and a provocation to them to follow our steps whom they hear so well spoken of According to the foreknowledge of God God in his foreknowledge and eternal decree hath as ye heard appointed some to Salvation Q. Why did God before all worlds thus decree of men Ans. Of his own will which is the first and highest cause It 's not in him that willeth nor in him that runneth but in God that sheweth mercy Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will He hath power over us as the Potter over the clay As he did not therefore chuse some because he foresaw they would receive grace so neither is foreseen infidelity the cause why God refuseth any but because he would for though he neither hateth nor casteth away any but for their sin yet this was not the cause of the Lords decree but his own will which is that which maketh any thing just and good Our will indeed being so corrupt must not be a reason of our actions but in God his is whose will maketh a thing good and not because a thing is good therefore he willeth it Beyond this will of his we must not enquire but in humility lay our hand upon our mouth and admire the depth of his wisdom and be content to stay for further knowledge of these things in the world to come In the mean time sit we down quietly believing what God hath revealed in his Word It followeth 1. That if any can prove his election he must stand and admire at the unsearchableness of Gods free mercy that he should think upon him a poor worm before the beginning of the world and one that should be of the common stock of Adam a sinfull wretch think of him I say to choose him to life passing by so many Oh how should this ravish our hearts and inflame us with love 2. That if any be rejected they must not complain of cruelty in God for that they are rejected Is the clay to say to the Potter why hast thou made me thus Beside thou art not condemned but for the just deserts and sins which thou hast committed against God all that can be said is this He gives not his grace to them as he doth to his elect whereof who shall complain God is bound to none Unto the Sanctification of the Spirit The end why we were elected is 1. In respect of God his glory 2. In respect of our selves our Salvation which we come unto by Santificaction which is the end of our Redemption All that were elected in time he brings into the world we come in enemies to God children of wrath polluted but he lets us have the word whereby he effectually calleth us to faith and repentance and so purgeth and washeth us by his word outwardly and his spirit inwardly whereby our nature is cleansed from the love of all sin and made pure in Gods fight and we enabled to dye to sin and live righteously Hereby may every one examine and prove whether he be elect or no viz. Not by climbing to the top at first and flying unto the unsearchable counsels of God the way to dazle and confound us but by the lowest step our Sanctification Here 's also comfort to them that can prove their Sanctification in truth though imperfectly There 's no condemnation to them an infallible mark of their election which may the more soundly comfort them because it is unchangeable as God is so that all the Devils in Hell shall never be able to prevail against their Salvation which is a Bulwark and Castle against all temptations Once the childe of God and ever so onely labor to walk worthy of this love and grow in sanctification that we may have the more plentiful and strong argument of our election past and glory to come Here 's also terror to those that walk after the flesh and the lusts thereof that lie yet in their sins they need not make a question about their election they may know that as yet they have no mark of it such rather carry a mark of reprobation about them Break off your sins therefore and turn to God who would not leave any sin that would hinder assurance of Salvation and who would not do any duty that might assure him thereof Let this be a strong and sharp spur to move us to Repentance and be not desperately careless saying If I be elected I shall be saved let me do as I will and if I be rejected let me do never so well I shall be damned These are flat lies use thou in humility the ways and means to attain faith and sanctification that thou mayst be assured of thine election else if thou wilt desperately justle against God see who will go by the worst Yea not only the prophane bear a brand of reprobation but even those that have some shew of holiness such as like Hâ—rod hear gladly and amend many things or such as like the Pharisees make clean the outside of the platter the inside being full of filthiness such as have a shew of godliness yet by some sins deny the power of it or such holiness as stands in Ceremony the substance being neglected These kindes of holiness are no marks of Election therefore do not we content our selves with these but labor for true inward and sincere sanctification which is in the heart in one thing as in another in trouble as well as in prosperity Unto obedience and sprinkling of the blood of Jesus Christ The meritorious cause of our salvation is Christs obedience and sufferings and his obedience was chiefly in the offering up of himself for though the Father had Elected us to salvation and made us happy in Adam yet we wrought our own overthrow by sin and so deserved the curse of God here and for ever The only way then to deliver us from this and to save us was by the Lord Jesus God and man who suffered all the wrath that was due to us for our sins and so discharged us To appease this wrath there was in our selves no power no means else in the world would serve even the
Gods love is no want of any thing needful worldlings indeed do greatly seek after wealth for their children and rejoyce to see them wealthy and healthy though in the mean time they see in them no true tokens of Gods favor but alas what are these It should more glad us to see an humble godly heart turned from sin and embracing righteousness though sickly and poor then to flow in all the wealth of the world and be ungracious and to come home in a Gold chain or to hear that our childe were like Joseph the second man in the Kingdom without grace But men do for their children as for themselves labor more for goods then grace But what shall we say to those Ministers that check their people for forwardness and seek to discourage them what also to those Parents that are so far from desiring grace for their children as they check and discourage them for their forwardness thereunto such would like them rather if they saw them jolly as the world Oh a hard part of Parents Be multiplied He desires not that they be once taken into Gods favor and his other graces begun in them but that they be continued and daily encreased more and more He was covetous to have his spritual children thrive apace and grow very rich in grace Such covetousness even a desire to joyn grace to grace is both for our selves and others commendable So should a Minister desire that his people may not be a little better then the worst but to exceed others by far that they may answer the time and means and to this end as to pray so to call upon them continually and they not to think amiss of this but to rejoyce in it as a special fruit of his Love so must Parents to their Children God gives us leave to be covetous in these things and to joyn grace unto grace as men do house unto house so shall we honor him much for a little grace will go but a little way Thus shall we benefit our Neighbors much when our branches spread far and our lips feed many Thus shall we have a large Testimony to our selves of our Salvation while we live and make a wide entrance for our selves into the glorious Kingdom of our Lord and Savior Jesus Christ. Verse 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead NOw followeth the substance of the Epistle consisting of Doctrine and Exhortation Doctrine to the thirteenth Verse Exhortations in the Verses following The Exhortations are to continue constant in the profession of the Gospel of Christ and to stick close to that Salvation purchased by Christ and revealed therein and that they would lead an holy and and godly life answerable to this profession and Gospel both in their general and particular callings yea now in their present troubles and notwithstanding any other they might meer with hereafter Now this being a very weighty building therefore he had need lay a foundation fitting for the same and so he doth which is this namely The singular benefits that we receive by Jesus Christ his Death and Resurrection viz. Assurance of Salvation Hope Joy Peace c. and at last everlasting life in the Kingdom of Heaven all which are revealed and wrought in us by the Gospel which is no new Doctrine but that which of old was revealed to all the Prophets though now more clearly and fully manifested Therefore seeing God hath done so great things for us by Christ Jesus and these things are revealed in the Gospel which is very ancient good reason they should cleave to Christ and be carried after no other way of Salvation accordingly walking worthy of the benefits they have both already reaped hereby and may further hereafter The Doctrine setteth forth the great benefit that we reap by Jesus Christ namely That we are begot to a lively hope of Salvation and of being partakers of such an inheritance as is without comparison which is every way set forth according to its excellency where we have 1. The benefit That we are begotten to a lively hope 2. The moving cause The abundant mercy of God 3. The means whereby namely The Resurrection of Jesus Christ 5. The end That we may partake of Salvation which he calls an Inheritance and describes it by several properties Blessed be God For the maner of speech we read of three kindes of blessing in Scripture 1. God blesseth man when he bestoweth upon him his favors and good things earthly and heavenly 2. Man blesseth man and that either ordinarily when he prayeth to God to bless him Thus Moses is appointed to bid Aaron bless the people and the form of prayer is set down Thus Parents bless their children and we are to bless them that curse us or extraordinarily when by the Spirit of Prophecie the Prophets of God have not onely prayed to God for a blessing on their posterity but have pronounced a blessing upon them foretelling what their state should be in time to come As Isaac blessed Iacob and Esau Iacob also his Sons and Moses the twelve Tribes at his death 3. Man blesseth God when he ascribeth that honor praise and thanksgiving which is due to him for his Mercy Wisdom Justice Truth not when we give him any thing he hath not that cannot be but when we ascribe and give that to him which is most justly due to him already Thus understand we the phrase here as elswhere often For the matter Being to repeat the great benefits that come to us by Jesus Christ he doth it not barely but begins with praise and thanksgiving for the same Blessed be God c. saith he as if he should have said For these unspeakable and great benefits bestowed on us unworthy ones Oh my soul Spirit and all that is in me come forth to render thanks to God Teaching us That When we speak or have any occasion to think as we ought often to speak and think of Gods mercies especially his special mercies that concern our Salvation we should do it with admiration and setting forth his praise Thus both David and Paul Even his outward benefits ought to stir us up unto thankfulness how much more ought we to be stirred up for spiritual favors and deliverances from the bondage and thraldom of Sin Satan and Hell how can we do any less All creatures Sun Moon Fouls praise God in their kinde and yet they have onely been created what we then that have been redeemed when we were lost They that have felt their bondage and finde themselves delivered cannot but break out into his praise Indeed the common sort that have those things but in their brain onely and never had the feeling of the one or of the other they can speak
of these things but faintly and from the teeth outward and not from the heart as others but for any to boast of great matters done for them and yet shew no whit that they be ravished with love to God neither breaking out into his praises in words nor shewing it in their lives they do certainly lye and deceive their own souls for they that have had experience of the sowre and of the sweet cannot but speak I believed therefore have I spoken saith David Impossible it is for any man to think of his Election Redemption Calling c. And not be ravished therewith It 's our duty then to stir up our selves often and from time to time by the deep meditation of Gods special Mercies which as it will shake off dulness so will it much revive us to duty And Father of our Lord Jesus Christ Mark that he cannot speak of God but with some token of reverence and title of his Thus as he is elswhere stiled The God of Hope the God of Peace the God of Patience and Consolation the King everlasting so is he here the Father of our Lord Jesus Christ. His practise must be our patren we must never think or speak of the holy and blessed name of God but with all high reverence his greatness compared with our baseness might induce us hereunto This condemneth as well the Blasphemy of Swearers as the unreverent takers of Gods Name in vain after what maner soever He is termed the Father of our Lord Jesus Christ not only nor so much in respect of his Manhood viz. that he took the lump whereof his humanity was framed which was of the substance of the Virgin and first Sanctified and freed the same from all stain or blemish of Original corruption and actually United it from the first conception thereof to the Godhead and second person and so framed the humanity of Christ of this substance and infused into him a reasonable soul but especially in respect of his Godhead by an unspeakable communicating of the whole essence of the Father to him before all worlds which mystery though we cannot fully understand we must believe and adore Here he is stiled the Father of our Lord Jesus Christ as formerly he was wont to be called and known by the name of the God of Abraham Isaac and Jacob to distinguish him from all false gods whereby he sheweth himself more cleerly to us and the way how we should get into his favor namely by his son there being no other way whereby our persons or service can please God If therefore we would obtain any thing at Gods hands we must not come barely to the Father as for forgiveness of sins mercy or any thing else but with respect of his son Jesus Christ by whom only he is and will be merciful unto us Speak we something of his three titles 1. Jesus a Savior so called by an Angel from Heaven ere he was born for that he was to save his people from their sins who is an absolute and sufficient Savior yea the only Savior neither is there was there or shall there be any other 2. Christ anointed to be our King Priest and Prophet through whom we are made Kings Priests and Prophets If so 1. Where be our sacrifices of our selves of Prayer and Praise Morning and Evening in our Families a Priest must not be without sacrifice 2. As Prophets do we teach our Families do we instruct and examine them 3. As Kings do we master our affections If we be led Captive of our frowardness worldliness and the like what Kings are we Look to it 3. Our Lord. He is our Lord every way by purchase and by conquest He bought us with his precious blood He also conquered all the Enemies that held us captive Sin Satan Death and so delivered us If any great man would by money ransom or by his sword rescue out of his Enemies hands any captive he were his Lord so is Christ our Lord either way Whence ariseth 1. Comfort to all that know themselves redeemed by him that he will never lose that which he hath so dearly bought and taken such pains with every way to come into the world to die for us then so to work as we may come to the knowledge of it by his Word and Spirit Whereby Faith and Sanctification are wrought in us 2. Instruction it s our duty to submit our selves to him as our Liege-lord to be his loyal people we must kiss the son take up his yoke He hath paid full dearly for our service and love his we are being now no more our own There are too too many that yet do not so cleave to this Lord and his Word but that they suffer other things other Lords to carry them away Many could be content to have Christ their Savior but they will not have him their Lord and King to rule in them and over them Let us break their bands asunder say they and cast away their cords from us And again Who is Lord over us Let such to their terror consider that fearful sentence passed against them But those mine Enemies that would not that I should reign over them bring hither and slay them before me They are counted Gods Enemies and adjudged to be slain before his face Yea he will break them with a red of iron and dash them in pieces like a potters vessel Others will let him be their Lord as far as they please and in what they list as if they would appoint their work themselves as some coy servants which the Lord will not indure Well let us bring our hearts to yield unto him as our Lord else we shall never have Salvation by him There 's no refreshing by him unless we take up his yoke both must go together they that will not willingly stoop to him he will be their Lord and King in despight of them and that to their confusion Now for the afflicted conscience that travels for mercy and pardon and desires after Christ more then all the world dost thou as earnestly desire him to be thy Lord and King and art thou willing to take up his yoke and that he shall rule and reign in thee and none else and that in all things be of good comfort thou art one of those whom Christ will save Which according to his abundant mercy c. Now we are to observe 1. The benefit bestowed for which he blessed God namely For begetting us again unto a lively hope 2. The moving cause His mercy nay abundant mercy 3. The means whereby The Resurrection of Jesus Christ from the dead of which as they lie in order Hath begotten us again unto a lively hope This is the benefit God hath begot them again to the hope of Salvation for so he means for by hope is not
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly
ordained most men to destruction then is his justice greater then his mercy We must not measure his justice and mercy by the number of the one or of the other for if there had been but one onely saved it had been as great mercy as his justice in condemning the rest for if but one had been saved it must have cost the death of the Lord Jesus such was our misery Now what a mercy it was that the eternal Son of God equal with the Father and in whom he was well pleased should not onely abase himself to our nature but to our infirmities yea to sorrows and great indignities nay to death yea a cursed death O who can express this love It was a wonder he did not rather suffer us all to perish then his Son to endure the least of these Then he hath ordained the means of their condemnation namely sin and so is the Author of sin True he ordained and decreed that there should be sin in the world as he did of the fall of Adam but not as is sin and evil but as whereby and out of which God draws glory to himself and it was necessary that there should he evil in the world as well as good that a way might be made for setting out Gods mercy in pardoning some and his justice in punishing it in others but so as the Lord is no way faulty He ordained willingly to permit it as it hath respect of good in it but as no actor of it He put no evil in Adam nor any man but onely willingly permitted his fall c. 2. This should and may stay our mindes when we see any great Professors and men of excellent parts fall away It s no other then that an Hypocrite and one that never was sound nor elect of God is now discovered and let none that can prove their election be overmuch troubled onely walk reverently but never be dismaid with deadly fear They fell because they were not elect and you being elect shall be therefore sure to stand and thus our Savior comforts his Disciples That none was lost but Judas who was the son of perdition so did Paul the Christians notwithstanding the revolting of Hymeneus Philetus Alexander c. If it were not for this what a deadly fear might this breed in weak Christians to see those so far their superiors in knowledge and gifts to fall away Thus of the first The second is this That This was of his own will and for no cause out of himself for the Lord infinite in wisdom and holiness needs not as man to fetch the reason of his purposes forth of himself He will have mercy on whom he will have mercy and whom he will he hardneth He doth all things according to the counsel of his own will Is it not said O Israel thy destruction is of thy self and He that beliveth not is condemned and Except ye repent ye shall all likewise perish Cursed be the mouth that saith not so even that every mans destruction is of himself and his own just desert but we must put a difference between the decree of God and the execution of it God condemneth no man upon his bare will but his own just desert Sin comes in between the decree of God and the execution of his Decree as the cause of Damnation If then it be asked Why is any man condemned For his sin But why did God decree to condemn any Because he would As no man is saved but by Faith in Christ and Sanctification of life which yet is not the cause why God appointed him to Salvation but because he would so there 's none condemned but for his sin yet God ordained him not thereto because of sin but because of his own will If any ask further and why would he That a note too high for man or angel to sing but there in humility we must rest and not put the Lord to render a reason of all his decrees or doings which even princes will not do to their subjects he raised up Pharaoh c. even because he would get glory out of him and by his means This condemneth the Opinion of foreseen works good or bad as of this because he foresaw some would be bad and refuse grace he therefore Reprobated them c. but God loved Jacob and hated Esau not onely before the had done good or evil but before there was any thinking of good or ill If foreseen sin be the cause of Reprobation then on the contrary foreseen grace of Election but the Epistle to the Ephesians sheweth the contrary hereof Faith and Sanctification followeth upon Election as fruits thereof therefore go not before as any causes so do Infidelity and impenitency follow after Reprobation If foreseen sin had been the cause of Reprobation then we should all have been refused for he could not see us but all sinners But as the blinde man was not so born for his own or Parents sin but that the work of God in curing him by a Word might be seen so was it in this business Thus of the second The third is this That The Lord hath done this most justly His will is a rule of Righteousness and he can do nothing but most holily and justly Is there unrighteousness with God God forbid Though we cannot see into the justness of it yet we ought to acknowledge it The Sun may shine and that brightly too though a blinde man see it not Man was made holy and having free-will by his willing sin lost his state and still sins willingly It seems cruelty in the Lord to appoint most part of mankinde to Destruction He did it not as ayming at their Damnation but at his own glory which is more to be regarded then all the World And shall the Clay say against the Potter Why hast thou made me thus and thus may not he do as he list So may not the Lord get glory by his own creatures which way he will And do men for their pleasure hunt the Hare and Partridge or kill not onely Flyes and baser creatures but also Fowls with their grins in like maner appointing Sheep Oxen c. for the slaughter and shall not the Lord have as much Soveraignty over men the work of his hands we cannot make a Fly or Flea yea it s more reason that the Lord should be glorified if he would with the Damnation of all mankinde then that the killing of a Hare nay a Fly should serve to the honor or pleasure of the greatest Potentate of the world What if he had ordained none to Salvation who had had cause to complain Besides with what patience bears he with them and their blaspheming of him every day What marvellous benefits and comfortable good things bestows he upon them houses lands wealth health peace who might destroy and send them to
arguments from the Word to be assured thereof Is not this fearful It s time for us to awaken our selves and to ransack our Evidences weak holds will vanish when strong temptations come O get we the shield of Faith which will quench all the fiery darts of the Devil He is such an adversary that we had need be throughly armed being to encounter with him And not using your liberty for a cloak of maliciousness Here 's the abuse of Christian liberty They were freed indeed but he would not they should stretch their liberty further then was meer or abuse it any way as a cloak and cover for any licentiousness or naughtiness whatsoever Here note That Through the evil heart and corrupt nature of man not onely the creatures of God but even his holy Ordinances and the very best things are subject to be abused The Gospel was foolishness to the world and Christ Jesus himself a stone whereat many did stumble Thus the Doctrine of Predestination many turn to a desperate course of doing what they list The Doctrine of Gods great mercy most take as an emboldening to sin so is the Doctrine of Justification by Faith onely and of Christian liberty abused unto licentiousness Even the Apostles writings were by some wrested to their own condemnation 1. Seeing our nature is so apt to abuse such things it behoves the Ministers of God to pray to God for wisdom that they may deliver wisely and warily as all points of Doctrine so especially those that are most apt to be abused They must so handle the Doctrine of Gods judgements against the wicked that the godly humble be not dismaid and so comfort the godly that the wicked be not emboldened but each have his portion that 's due to him 2. This rebuketh as in general all such as shall thus abuse any holy things of God so in particular all abusers of Christian liberty whether such as turn it into carnal licentiousness as the Familists and Libertines and too too many in this Land in solemnizing the Feast of our Saviors Nativity or such as turn it into civil liberty and freedom from civil subjection as of old the Jews which looked for earthly priviledges and immunities by Christ and of late the Anabaptists How many hearing that we are freed by Christ from the rigor of the Law make no more account of it as though a believer freed from the curse and rigor of it were not yet under it while he lives How many make Religion a cloak for their naughtiness and whoredoms being very diligent at Sermons and outwardly very devout that they might be the less suspected as the Scribes and Pharisees which devoured widows houses and under colour made long prayers How many hearing that the Ceremonial Law is abrogated by Christ will not therefore read any part thereof nay scarce any of the Old Testament shaking off the Testimonies cited out of it ignorantly saying O the old Law is abolished How many now hearing that we be not under the bondage of any thing indifferent rush out into all excessive and vile abuse of the same without keeping any bounds or going by any rule They will eat and drink excessively at all times wear what apparel they list without respect of their degree for the matter of it or the fashion for the maner So for recreations they dare run unto those that be unlawful and use those that be lawful without all bounds of moderation But of the use of things indifferent there be three restrainers Gods Words The Laws of Magistrates and the rule of Charity Gods Word where are rules whereby to guide us in the use of things indifferent as that they be decent of good report done to edifying used in sobriety and modestly tend to the glory of God and to make us fitter for duties The Laws of Magistrates whether Civil or Ecclesiastical for if they command in things indifferent and be so in their use also as well as their nature and be according to the rules of the Word then they are by the Magistrates commandment made necessary as for abstinence from flesh not for Religion but civil respects So if they forbid men to wear silk upon some special causes or to hunt within such a compass these were before indifferent but now necessary The rule of charity we must not use indifferent things to the offence of our weak brother or to cause him stumble or hinder him any way in the course of his Salvation Indeed for obstinate ones that will not be perswaded we are not bound to respect them as Paul that was content for the week Jews to circumcise Timothy would not after because of their obstinacy consent that Titus should be circumcised Our Christian liberty is an holy thing precious indeed and dear O let 's not abuse it let 's not suffer our selves to be intangled again with sin or the works of the Devil and fashions of the world from which Christ hath freed us Neither let us suffer our selves to be made the Servants of men or to be brought into subjection of mens Traditions or the superstitious use of things indifferent as the Papists thus hold poor people in bondage it cost Christ a dear price to purchase our freedom Contrarily Take heed we abuse it not to wantonness and licentiousness but use it to the glory of God our own good and the benefit of our Brother Remember we also that our freedom by Christ doth not exempt us from subjection to Magistrates Christian liberty and civil subjection may well stand together Even Christ himself and his Apostles were subject unto the higher powers neither hath he purchased liberty for any to do hurt or cross his Fathers order But as the servants of God Here 's the right use of Christian liberty we must use it as Gods servants that are freed from sin to serve him in obedience to all his commandments and this of subjection among the rest A Christian though he be free yet is he a Servant still He is freed from Sin Hell Damnation and the Devil to serve the Lord of Heaven and Earth an happy service a most blessed change A Christian is of all others the most free and yet the greatest Servant The greatest Christian the greatest Servant He that will be greatest let him be servant of all We must serve God in the duties of his worship both privately and publiquely and that zealously and we must serve men to the good of their souls and bodies by Admonition Exhortation Consolation Example and Prayer This is no bondage but the happiest liberty that may be Comfort and joy accompanies this service for the present whereof the end will be life everlasting Not to serve thus but to be under the service of sin is of all others the basest bondage As therefore we would serve the Lord with all our might and shake
taunt blow for blow c. He is no body that will not revenge himself to the uttermost from the least to the greatest Much is spent this way in Law onely for mens wicked wills upon stomack and to revenge Some profess and are not ashamed to say I 'le be revenged on him I 'le not leave him worth a groat I 'le fit in his skirts once in the year I 'le be even with him who that they may have their will of a man care not what they spend though they have the curse of God withal If they be told thereof what 's their defence Had he not begun with me he should have gone long enough before I would have wronged him but seeing he hath thus done I 'le serve him as well He is counted an honest man that doth not begin to wrong another but he that doth but requite wrong with the like O that 's very reasonable and it were no reason to require the contrary Thus most have no ears to hear any perswasions to put up wrongs a certain sign that they are fleshly and that the Devil bears sway in their hearts What Shall I put up abuses then I shall be counted a fool Not of God who bids thee so do nor of Angels nor of good men who count them wise that so do He that is slow to wrath is of great wisdom For the contrary none but fools and bad men will count you wise neither are they fit Judges yea their dispraise is a praise He is not strongest that can revenge but that can up most and overcome himself It s beastly power to subdue others but Christians must subdue their own rebellious affections and lusts But alas even Gods Servants and they that have good things in them are yet greatly taken herein as appears in their writings about matters in controversie they break out into personal disgraces and bitter invectives one against another a very unseemly thing me thinks not savoring of the Spirit but of the Fesh yea the way to exasperate and so to encrease sin The truth may be sufficiently maintained and error gainsaid and confuted without such things That Christians should be stirred one against another that they should not bear one with another that they should rip up one anothers faults that they should disgrace one another that they should either fall flat out one with another into bitter terms or biting them into worse purposes not forget wrongs true or seeming for a great while O this is wonderful yea monstrous pride where is love that suffereth long and where is the example of our Savior all this while And where 's our forgiving one another as we would God should forgive us This hinders not but that Magistrates may execute justice upon ill doers so it be upon no private grudge and that Parents and Masters may correct the faults of their Children and servants so it be chiefly in regard of the sin against God and for the good of the party And a man may take the benefit of the Magistrate if the matter be of weight and cannot be well ended otherwise yea if he be set upon and violence offered to him he may be a Magistrate for himself if he cannot shift off his enemies and by defending himself he may be freed of the danger and if he must needs wound or be wounded kill or be killed then no doubt its lawful rather to kill then be killed and yet to be as free from revenge as full of pity But committed himself c. Our Savior would not revenge himself on his adversaries as knowing that his Father was wise enough and knew what to do to them and being just would also do right judgement Whence note That They that revenge think that God either is not wise enough or just enough to requite the wrongs done them or to determine of their cases for if they so thought they would leave it to him whose office it is and who will do it to the purpose He that revengeth puts God out of his place and sits down therein Should any having no Authority Calling or fitness intrude himself into the place or seat of a Temporal Judge would he not be accounted a Fool or a Madman Let us therefore beware of revenge seeing it concludes so wickedly on our parts against God and know we that we do always provide best for our selves when we commend our cause to God for he knows how when and which way to defend his and revenge them on their Enemies When Moses bare quietly the abuse of Corah and his company how did God right his cause The like may be said of Davids in respect of the wrongs done by Saul and Shimei If we revenge our selves we turn Gods revenge against our selves and as we become partners with them that have wronged us in sin so shall we in punishment To him that judgeth righteously God is the Judge of the world he daily judgeth and hath especially prepared one day wherein he will judge the world and give every one according to that they have done His judgements are always righteous as between Moses and Corah yea Moses and Miriam David and Saul Ahab and Naboth c. they committed their cause unto God who accordingly righted them so did he right Hezekiah on Senacherib Peter on Herod the Holy Martyrs on their bloody persecuters Thus doth God revenge himself of the wicked enemies of Gods faithful Ministers and thus for our weakness he keeps as it were petty Sessions but this is nothing to that he will do He reacheth out his hand as it were from behinde a Curtain and gives now one now another of his Enemies a rap thereby to relieve our weakness and strengthen us and to curb the wicked that they be not too outragious but here 's a day coming wherein he will throughly judge between his servants and their enemies Things seem to go crooked now when the wicked tread under foot the poor Saints like clay in the streets and insult over them but as a Turner or Joyner with crooked tools will make straight and even work so hereby in Gods wise providence is set forth as well the constancy of his Saints as the malice of their Enemies the one being thus prepared to glory the other to Destruction both which shall evidently appear on the great day O how notably may this comfort Gods servants and make them patient in their sufferings And how may this terrifie the wicked that dare meddle with any that belong unto God He that defendeth them is mighty and he will spoil the soul of them that spoil them Verse 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteonsness by whose stripes ye were healed OUr Apostle having had occasion to speak of the passion of our Savior Christ thought it too bare to have spoken
for our enemies speaking kindely to them giving them kinde answers and doing them all the good we can Observ. It s not onely our duty to be free from revenge of evil but we must requite evil with good If our enemies speak ill of us or to us we must speak well of and to them if they do ill to us we must do well to them Obj. But did not David and Jeremiah pray against their enemies and Elisha cursed the children that mâ—ckt him Ans. Enemies be either private to us or publike to God and his Church and these either curable or incurable For publique incurable enemies if we knew them we might hate their sins directly and their persons indirectly as the Devil which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led and not otherwise and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer But we have no such warrant therefore may not we do so but for private enemies or for publike that be curable as who are not for ought we know we must love their persons and wish well to them and do them good though we hate their sins Obj. God commanded to kill the Amalekites and Canaanites and how stands that with this Precept of loving our Enemies and doing them good Ans. We must love our enemies in God and for God and not against God therefore he having commanded to kill them they were bound so to do who yet in the mean time might wish well to their souls Thus if we war against Gods enemies and be enforced to kill them we must yet pitying their souls do the same with a kinde of pity hating the bad cause they maintain and wishing there were no such occasion against them we must must I say in an holy revenge as of Gods enemies and set on work by the Magistrate oppose our selves against them Quest. Why are we to requite evil with good Answ. 1. God requires it Christ also who hath done so much for us doth enjoyn it But I say saith he love your enemies c. 2. We have Gods example as our patern his Sun shines as well on the unjust as the just 3. This is to do some thing worthy of a Christian even the Heathens and Publicans can love those which love them 4. We must not be still in the lowest forms in easie lessons but labor for perfection 5. God every day requites our sins and naughtiness with his loving mercies as when we sinned in Adam he found a way to save us 6. This is the way to stop contentions and strife and to melt the heart of our adversary if he belong to God or leave him without excuse yea cause them to speak well of us as Saul did of David 7. This is a good argument of our love to God in truth for even many other duties which God requires of us are of men also commanded but what law enjoyneth this 8. We have for this the examples of Joseph toward his brethren Moses and Aaron praying for the people David mourning for Saul and provoking others so to do so of Steven but above all of our Savior himself who even on the cross prayed for his enemies 1. This may humble us in respect of the vile corruption of our hearts that count this an hard saying and have in our practice been so far from it Most are scarce free from revenge much less can be brought to requite good good evil Oh it s an hard thing but doth it not become Christians of such standing as we are to do hard things and have we not been told that the way to Heaven is straight O but he hath deserved nothing of me but all ill will some say but so have we of God who yet doth not thus requite us and though he have deserved nothing yet God hath deserved all love of us for his infinite love to us Well then he sets us to pay over some of that love we owe to him to our enemies and is it not reason that we should pay the same He may assign over his debt or part of it to whom he will If our Creditor bid us pay some part of that we owe him to another will we refuse and say He is a stranger to me I owe him nothing I 'le pay him nothing c. much less should we herein yea when we are bid to do good to our enemies it s but as we make our children do even to kiss the rod and this is but to pull down our stomacks and we have more blows sometimes with the rod then we need would we yield sooner and kiss the rod This to a natural man is impossible but to him that is truly assured of Gods love and seeth his daily goodness contrary to his ill deserts and is endued with some measure of Faith it s easie And if we are to requite good for evil how much more ought we to render good to them that do us good David was notable in this kinde he required Jonathans kindeness and Barzillai's on their sons for the contrary Pharaoh's Butler is branded for ever 2. This condemneth those that requite not good to them that have done them good as Children that relieve not their Parents in their age much more those that requite evil for good Thus do many ungracious Children Servants and people to their Parents Masters and Magistrates as the Israelites to Moses and Aaron the People to Jeremiah Ahab to Elijah and Micaiah Joaesh to Zechariah Herod to John the Baptist Hereof also our Savior had experience So in these days even of those that have some shew of goodness in them yet not a few being faithfully dealt withal by their Ministers and told of their faults they think the worse of them and cannot well away with them Knowing that ye are there unto called Here is a reason to enforce the forementioned duty It s one thing that God requires of all his when he takes them to his favor even to take up his yoke whereof this is one part then which nothing more yokes our flesh and corrupt nature He that will be Christs Disciple must deny himself If we perform this we have hereby an argument of our effectual calling and who would not desire to know indeed that he is in the way to Heaven An unregenerate man cannot possibly do this at least not aright but he that hath tasted and felt abundantly of Gods love to him he will so love God that for his sake he will do this or any thing which he commands God chooseth whom he pleaseth and refuseth others He calleth by the voyce of Christ in the Gospel He calleth from darkness sin this evil world He calleth to the state of grace and all the priviledges thereof here and to eternal glory in
duties in our places and live profitably endeavoring withall for such humility meekness and patience from the Lord as we may be able to overcome evil with goodness Hereupon must ensue much good 2. When any have harmed us and the same proves grievous unto us let us examine our selves whether we may not justly lay the blame on our selves If we have been in fault then are we to be patient to humble our selves and to acknowledge Gods hand on us to teach us more innocency and more patience and not to stand out so bitterly against them that have done us wrong thus shall we finde comfort in afflictions which else bringing the same upon our selves we cannot expect Verse 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terror neither be troubled NOw the Apostle makes an exception that howsoever for the most part the course prescribed will save us harmless yet some there are that be so wicked as they will wrong a man though he be never so innocent and godly nay will wrong him the more for his goodness and for that alone They will injury men for righteousness sake that is wrongfully and without cause or for Religion and godliness sake yet be not you that meet with such wrongs when you be innocent nay for your goodness dismaid or faint concerning this for this shall not turn to your hurt but to your great good for you are blessed if you suffer any thing whatsoever in this kinde But and if ye suffer for righteousness sake Here Note That there are 1. Some which are so bad as that they wrong the innocent even them by whom they have been at no times wrong'd from whom they have received no harm Thus was Abel hated and killed of Cain Moses misused by the Israelites David railed upon by Shimei and persecuted of Saul This is against all equity and that which the Lord must needs revenge for it s his honor to defend the innocent yea if he will not bear doing wrong to them that have wronged us much less will he endure that the innocent should be wrong'd O take heed of wronging such whether in words by slandering them backbiting them or bearing false witness against them or in deed by oppressing them griping grinding their faces and the like 2. Others which are worse even such as hate Gods servants for well-doing and their godliness Thus Ishmael persecuted Isaac for that he was the son of the promise Thus Ahab hated Micaiab as both he and Jezabel Elijah Thus was Jeremiah hated so John the Baptist the Apostles Christ himself How many thousands of such were persecuted unto the very death under the bloody Emperors of Rome and since hath not Antichrist been drunk with the blood of Gods Saints yea amongst our selves there be that hate men for their forwardness and zeal Some Ministers think their people too forward some people their Ministers O they could love them well were it not for their preciseness These be not led by Davids spirit nor can have any mark that they are translated from death unto life or that they are true members of the Church They are of the brood of Cain of Ishmaels generation worse then Balaam yea of Satans company who is the accuser of the Brethren O be not of this number adde not unto the measure of your sins by hating those whom God loves and esteems as the apple of his eye O what fearful judgements have been inflicted on such especially having thus done against their own knowledge Neither onely will the Lord be revenged on bloody and hateful persecuters but he will not suffer the least of their disgraceful and hard usages to go unpunished but as a cup of cold water given to a Christian in the name of a Christian and because he is so shall not go unrewarded so shall not their smal indignities go unpunished If whoso shall offend one of these little ones it were better for him that a milstone were hanged about his neck that he were drowned in the depth of the sea then how fearful is their condition that misuse them abuse them backbite them persecute them c If men do not like and approve of such yet may they let them alone Cannot they be content to follow the world Ale-houses Whore-houses c. but that they must hate and trouble them that do not you like your course so do they theirs you should rather love them that will take pains to do good and be good whereas your selves will not Happy are ye Such as suffer wrongfully or for Religion and Conscience sake are happy 1. Such as suffer wrongfully or without a cause for 1. To suffer justly is an hundred times worse sin giving more cause of grief then the cross 2. In such case we have our conscience on our side and that is a feast 3. We may go to God and make our moan to him 4. God will make a good end he will make our innocency break forth as the light and our righteousness as the noon-day which will be the more taken knowledge of then if it had never been oppugned 5. God will take the matter into his hand and requite to them according to their works ridding us out of their hands It s then our duty not to be dismaid if we meet with hurt without cause for the innocent to be harmed it s no new thing le ts be thankful for the same say not impatiently What a vile thing is this that one should be so misused as if we were too good to be served or If it were true and I had deserved it I would never have cared for then shouldest thou have had much more cause of shame and grief as having deserved the same O let us keep our innocency still so shall we either have no harm or at least not such as whereat we need be much troubled 2. Such as suffer for Religion good conscience sake for the whole truth of God or any part of it the profession or practice thereof the omission of evil prohibited or performance of duties enjoyned c. Such I say as thus suffer are happy So saith our Savior so the Apostle Peter For 1. This is an argument we are not of the world but are chosen out of the world 2. That we love the truth as who can be content even to suffer for it Many will profess it in fair weather but how few stick thereto in adversity 3. It s to be made like unto Christ our head 4. All the Prophets and Apostles have walked in this way to Heaven we are shrewdly hurt to be companions with them 5. Thus to suffer is no small honor 6. Their reward is great in Heaven Herein flesh and blood can see no happiness such as live at ease or in wealth and pleasure are with them
be stopt it runs so violently so small beginnings in sin grow to excess quickly and by degrees till they are past hope Let no man therefore give way to them stop them at first If Peter a good servant of God having made a breach in his conscience and sinned once in denying his Master was thereby stirred up to adde another breach and another thereto what shall become of the wicked Do not therefore say Is this such a matter c for one sin draws on another Speaking evil of you It is the nature of the wicked to speak evil of Gods servants they not onely think ill but they speak ill too it shall out It were good that we were so wise when we have good things in our minde that we would utter them we sometimes mislike things that be amiss but we will say nothing though we both might and ought Verse 5. Who shall give account to him that is ready to judge the quick and the dead HEre is the answer to the objection whereby he heartneth on the good not to be discouraged at all for the wonderments and ill speakings of the world even for that they shall one day answer for this when they shall not be able to stand though they can now abuse Gods servants at their pleasure yet they shall answer it before him that will judge quick and dead at the last and dreadful day when they shall receive the dreadful sentence of eternal destruction for their labor From the whole note we thus much that The enemies and hard dealers with Gods servants shall not escape unpunished nay even they that do but speak ill of them shall not go scot-free Michol mocking David was stricken with barrenness and David often comforts himself in this case that God would take the matter into his own hand If he that calls any one fool and Raca deserves Hell fire what do they deserve which speak evil of Gods children If they shall answer for every idle word then much more for every railing reproachful word against the Saints of God it s to speak ill of the way of God to speak ill of them that walk in it for so doing as he that calls one an Heretick calls his Opinion and Religion Heresie and he that calls men fools calls their course foolishness It s to hinder men from coming to God or to drive them away being come Now this must needs be fearful for if they that win souls to God shall be rewarded in Heaven what shall become of them that do the contrary And if he that gathereth not scatters and he that brings not to God by words counsel encouragement and example is counted as an enemy and such shall be punished at the day of judgement how much more they that have professedly hindred men from heaven what are those but Factors for the Devils Kingdom deep enemies they are to God that will not onely not serve him themselves but mislike and would hinder them that do like the Devil who fell himself and then would perswade man so to do that God might have no Creature to serve him He were an odde servant and whom his Master would assuredly call to an account who neither would work nor suffer his fellows The conversion of a sinner makes the Angels rejoyce therefore the putting them from God makes them heavy and the Devils merry He that converts a sinner saves a soul as he that puts men from God destroys them Besides whatsoever is either done or said against any of Gods children it s accounted as done to God himself and if they that have done them no good shall be condemned much more they that have injured them 1. Let those repent in time that are guilty this way else they shall be called to a reckoning when they have forgot it and where shall they appear when God shall come to judgement O they shall wish the hills to fall on them It s a fearful thing to fall into his hands he is a consuming fire wo unto them if his wrath be kindled but a little They that have not been helpers of the servants of God have a fearful answer to make what have they then that have misused them assuredly a deep place in hell 2. Let all take heed that they never give their tongues leave no nor move their lips against a childe of God as to mock them revile them term them precise fools humerous people Puritans c. Do it not on any ground for lightly God suffers not such to go unbranded even in this life but to be sure there 's a day they shall not escape 3. This may well stay the mindes of God servants not onely not to be discouraged but to persevere God will take their parts and right their wrongs their day is a coming when both before Angels and men they shall be arraigned convicted and condemned and we shall lift up our heads and receive our full reward It would be no small comfort and encouragement to us if we would thus live by faith Ver. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit HEre he returns to his former matter his Exhortation to Sanctification pressing the same by another reason from the end of the Gospel and the preaching thereof that wheresoever and whensoever it hath been preached this hath been the end thereof to bring men to Sanctification and holiness of life to dye to sin and live to God by the Spirit of grace By Gospel we are to understand Christ Jesus and the onely way of salvation by him By Dead we are to understand their forefathers that lived before Christs coming who were then dead when the Apostle spake this not that the Gospel was preached to them when they were dead but when they lived here By being judged according to men in the flesh understand dying to the flesh namely the lusts and corruptions of their sinful nature As by living according to God in the Spirit to live a spiritual godly life to Gods liking by his regenerating sanctifying spirit For this cause was the gospel preached also to them that are dead Here note That the gospel was preached before Christs time as to Adam in Paradice so to Abraham so to those under the Law in their Sacrifices Washings Sacraments c. See Gen. 3. 15. Joh. 8. 50. 1 Cor. 10. 3 4. Heb. 11. Those then and we now are saved by one the same Christ He is the Way the Truth and the Life Yesterday and to day and the same for ever There was never but one Covenant since the Fall God never altered his minde The distinction of old and new is not in respect of substance but of the maner of Administration to them more darkly to us more clearly
his voyce could not be heard of the one half so is it to be heard if not understood five words are better being understood then many in an unknown tongue A Ministers glory is to stoop to the capacity of the meanest what 's the end of preaching but that people may understand and be affected have not the poor souls as well as the chief yea it may be they are most dear to God for the poor receive the Gospel 2. This teacheth all to give ear and yield obedience to the Word This must the poor do this also the rich But O the woful carelesness of the one contempt of the other for the poor they sit at the lower end and regard nothing come but seldom and think their poverty excuseth them which should indeed provoke them more unto obedience They live as if they had no souls all for the belly and back but regard no good thing universally for the rich they think their greatness may excuse them and that this subjection doth not become their place and rank whereas the more riches the more greatness c. they should be the more obedient Which is among you Or dependeth upon you Here note 1. That its Gods minde that every particular Congregation should have a several Pastor over them and so did the Apostles take order in their times 2. That a Minster must attend to that charge over which the Holy Ghost hath made him overseer He is not bound to other flocks but to his own not but that one Minister may help another in case of special need not neglecting his own but his main care must be for his own 1. This rebuketh those that lying in Universities Cities or great mens Houses regard not the people that depend on them Their people depend on them for instruction comfort direction c. and their lips should preserve knowledge now if they be dry Nurses Wells without water they do but deceive their people their people trust to a broken reed 2. People must respect those Ministers which are set over them If their gifts be competent and they teach them the truth they must not dishonor them but pray for them hearten them frequent their Sermons c. As Ministers must attend their own people so people must attend their own Ministers even a Minister that is sincere and careful though of meaner gifts may yet be fitter to do good in his own place then a stranger because he knows their state and condition best and we may also look for Gods blessing on the labors of such As poor folks Children with their plain and slender dyet are yet as lusty well liking strong and comely as they that are rich having all abundance and variety Men must not say I can edifie better by another or I cannot edifie by him they must labor to edifie and God will give a blessing If at other times other helps are offered people are to embrace them and be thankful for them but without contempt of their own Minister Taking the oversight thereof Another duty of the Ministers of God It s not enough to preach yea soundly and diligently but they must besides take a particular view and oversight of their flock marking and looking into by themselves and others the conversation and behavior of their people and applying themselves to them accordingly in admonition exhortation comfort As Watchmen they must continually look to prevent descry and disapoint the Enemy As Nurses they must not onely feed their Children but have also a careful eye over them should they leave them they might peradventure go together by the ears scratch one another fall into the fire wander out fall into the water c. No they must have continual work with them as to take them up being fallen wash them being soul chide and part them when they wrangle and fight As Shepherds they must not onely drive or lead out their Sheep to Pasture but view and mark them at going out and coming into the Fold having also all day long their eyes on them fetching home those that wander binding up those that are hurt c. If a Minister know any of his people riotous or prophane he must rebuke them If any out of the way admonish them he must hearten them that be in a good course to go on still and must comfort them that languish under their sins temptations and fears in a word deal with every one as the cause requireth As they say of a Begger he is never out of his way so it s true of a Minister in his own Parish he is never out of his way but wheresoever he goeth there is some work and whomsoever he meeteth with he hath something to say to him If he be a riotous son a disobedient servant an idle person one that comes not to Church or that behaves himself rudely therein there 's occasion offered to rebuke and admonish But if it be some zealous Christian or some beginning to wax faint or some in affliction there 's occasion offered to exhort and comfort The like may be said when he goes to see or sit with any of his people whether poor or rich and amongst those he may finde some staggering in judgement ready to be seduced by Brownists Papists Anabaptists c. whom he must have an eye to Thus he may help his publique Ministery Thus prevent and remedy many things amiss Thus their peoples consciences cannot but be convinced whereas what is spoken in the publique Ministery many take not to themselves Thus Ministers shall know the better how to Preach aptly according to their peoples necessities who else shall but preach generally and uncertainly his Ministery is also the more like to prevail when he comes home close to the peoples hearts and toucheth their very faults thus also shall he know the better whom to admit to the Sacrament All the discommodity is that having rebuked or admonished men of any faults in private and coming to reprove such things in publique they think he points at them and galls them and so they stomack him and cannot away with him but its onely thus with some few proud persons or rich men who therefore must have the less said to them in private and that they shall get by their frowardness 1. This rebukes those Ministers that be absent from their people usually or continually How can these take care of them that come not at them above once in a Quarter except they could indent with the Devil never to trouble their people or tempt them in their absence or tell them when he would be busie with them c. If they say they care for them by another so they shall go to Heaven by another but be in danger to go to Hell in their own persons Besides either he is fit to care for them and then why hath he not the wages that doth the work or he is not fit
in my minde But I will not spend any time to approve or disapprove the one more then the other but speak something of both as in some such cases is not unusual nor amiss when both may very well stand and it be difficult to say which is the true meaning of the place this or that For the first The duties of people towards their Ministers laid down in the fifth commandment stand in these four things 1. They must reverence them for the dignity highness and excellency of their Calling in which respect they are termed Angels Stars the light of the world Gods Ambassadors 2. They must yield obedience to them in their Ministery 3. They must willingly allow them a sufficient maintenance that they may wholly without distraction attend on their souls 4. They must pray for them both that their Ministery may be fruitful and that they may long continue amongst them of those the second is the principal Namely that People must submit themselves to the Ministery of the Word in the mouths of their Ministers as we stand bound to preach so do you to hear and obey For Blessed are they that hear the word of God and keep it that are doers as well as hearers God hath not appointed us to Preach in vain but for the conversion of people The Ministery is ordained to work faith to convert souls it was the peoples request with promise to hear and do God hath yielded and sanctified it to be the onely ordinary means not reading not preaching by an Angel even the foolishness of Preaching by the hand of men to save them that believe If Ministers must be called to an account for Preaching shall not the people how they have profited and if a wo to us if we preach not is there not to them if they repent not For this cause our Savior upbraided those Cities wherein his mighty works were done not because they would not entertain him nor hear him as the Gadarens but because they repented not we have done you no good nor have you heard well till you have repented and be converted till you have obeyed from the heart the form of Doctrine delivered you The Law humbleth the Gospel woâ—â—th Faith both bring to a reformed new and godly life we hear aright when we go away pricked in our hearts Till then there 's no good wrought on us as appears by the Prophets complaints Isaiah 49. 4. and 53. 1. Jer. 6. 10. else no mark of Election faith being a demonstration hereof we make sure our Election by our effectual calling The Apostle also termeth the Thessalonians Elect of God because the preaching was not to them in word onely but in power and they received the word in much affliction and became followers of us c. and that they received his preaching not as the word of man but as it is indeed the Word of God not to hear and obey is rather a mark of reprobation as in Eli's Sons If we be Christs sheep we hear his voyce in the Ministery and follow him O what an excellent harmony would this make if Ministers preach faithfully and the people become converted and then built up in all obedience thereby 1. Then this rebuketh the woful contempt of the world at most hands for how few yield obedience thereto look in all Towns how many ignorant persons that have no knowledge neither will have any give their mindes to none but pul in their heads that they might not see the light that would glister in their faces who so blinde as he that will not see These are far from conversion This is condemnation that light is come into the world and men love darkness rather more then light So how many prophane persons that live in some known sin though some more outragiously then others as in Drunkenness Whoredom Malice c. That hear not though the Charmer charm never so wisely and do even stop their ears God knocks at the door of their hearts but they will not open his Ministers cry out against their sins yet they rush on every one after his own hearts lust and hateth to be reformed having a pardon brought and offered them if they would come in they stand out What will become of these having refused to hear a gracious voyce offering mercy they shall hear a fearful voyce denouncing judgement not hearing a voyce calling them to him they shal hear a voyce commanding them from him and as he called and they refused so shall they call but not be heard or regarded What shall these have to say for themselves Their iniquity shall stop up their mouth How many civil persons are there also that be not converted if they so continue they shall perish unless they be born again truly humbled planted into Christ obey in all things not in the duties of the second Table onely giving men their due but of the first also giving God his they cannot be saved What should I speak of worldlings that are so glued to the world as they savor not at all of Heaven or heavenly things no such thing can enter into their hearts either they hear not the Word at all or the thorny cares of the world quickly choak that seed What of Hypocrites some professing outwardly and yet living in some known sin others not so bad that yet fall far short having gone some steps and hoping that all is well These were never as yet truly humbled and so not converted so had not that that accompanieth Salvation these hear but not aright Every man therefore must examine himself how he hath heard and whether the Word hath been a means of his true conversion and whether he make conscience to submit himself to the precepts thereof They that can prove themselves thereby converted how comfortably may they go on walking in obedience thereto Contrarily the care of others is dangerous for think not that our preaching will go away unregarded or that it s no matter how you have heard Oh! Preachings and Sacraments be dangerous things life or death can do a great deal of good or as much hurt to them that obey its Salvation but to the disobedient it s the savor of death unto death This is a fearful sin in this Land and the cause of all our plagues by reason whereof we may fear worse Remember the wo pronounced against Chorazin and Bethsaida 2. This may be for exhortation to all that as they come and hear so to submit themselves and pray God to make his word effectual by his Spirit So shall God be glorified if of Lyons we become Lambs If won from Satan to God The Ministers shall rejoyce as having the greater Crown The Angels in Heaven will rejoyce having new fellow Servants yea God himself will rejoyce the Father as having a new Son Christ as having another member the Holy Ghost another