must settle 3. It teacheth us to search the Scripture laboring by all means that the Word of Christ may dwell in us plentifully that so we may be grounded If we hear God speaking in his Word we must sit down by it all mouthes must be stopt if not we must not be carried without it Again He alleageth the Old Testament as Christ and the other Apostles did for the Old was the same in substance with the New and of the same Authority Further In that he nameth not the place nor the Prophet it sheweth their skill and rebuketh our ignorance that have not the book of God clasped against us as in Popery but open if we can take our time for the place it self it s alleaged with some alteration of the words though not of the sence 1. He leaves out a word or two and takes that which fitteth his purpose 2. He turneth these words of the Prophet He that believeth shall not make haste into these He that believeth on him shall not be confounded The Prophet sets down the effect the Apostle the cause for unbelievers being ashamed it makes them run up and down in their misery for some other help seeing themselves disappointed and deceived The occasion of that promise there was to comfort the good in respect of the great threatnings against the bad and contemners namely that they should not be destroyed and cast off among the rest and that the wicked might not scorn them and think all Gods promises made to them fallen to the ground Behold This being a word to stir up attention implieth that What the Lord saith he doth He is true of his word the Almighty and who cannot be hindred He saith not Such a stone shall be laid but Behold I lay it whereby he confirms the good and puts them out of doubt who by reason of the threatnings were grown weak fearful and in doubt Here see our infidelity in Spiritual things especially if we see any things against us such was Zacharias So was not Abraham he looked not to carnal lets but rested on Gods Word had enough that God spake it so should we If we have any promise of Gods mouth we should be of good comfort and believe and not be dismaid at our sins and unworthiness Come unto me saith our Savior all ye that are weary and laden and I will refresh you c. What promise more comfortable and yet many seeing their sins and danger cannot be comforted and perswaded But we must give God the glory to believe him on his word and know that nothing can make him break promise or change his minde either any hinder him from performing what he hath promised I lay It s God that layes the Foundation of his Churches Salvation All the Men and Angels in the world cannot lay one stone in this building unto this Foundation Though God use the Ministery of his servants Men to this purpose yet its God that by his Spirit makes them fit and couples them hereto therefore much less could they lay this corner stone Paul saith he laid this Foundation By Preaching the same to the people not otherwise That Foundation which God had laid before the world and appointed to be Preached that he taught to the people and that was all he did If God gave Christ generally for his Church then for every humble soul that seeth his need of Christ and cometh with an heavy heart to him and desires him above all the world assuredly he will give him to such In Sion That hill in Jerusalem is put for the Church whereof it was a type and because the Gospel was first preached there Christ there revealed and from thence conveyed into all nations far and wide so that now by Gods mercy we have him no less preached unto us then the Jews had and have also our part in him as largely O unspeakable mercy A chief corner stone A chief stone a foundation stone This is the principal point in this first part of the Verse but of this on the fourth Verse where was shewed That he is not a stone as others be in the building but the foundation on which they are all built which sustains and holds them together there being no other foundation but he This the Papists overturn and that both in respect of his Kingly Prophetical and Priestly Office For his Kingly Office which is to rule over the consciences of his subjects by his Spirit and to have power to make Laws to binde their consciences they take it from him for with them the Pope may also make Laws of his to binde the conscience as much as any of Christs and doth and may repeal some of his at his pleasure For his Prophetical Office which is to be the onely Teacher of his Church and to reveal all his Fathers minde in the Books of the Prophets and Apostles this they take away by adding as if the Word were altogether imperfect unwritten Verities and mens Traditions which say they are of absolute necessity to be obeyed to Salvation For his Priestly they abolish both parts of it 1. His Sacrifice All sufficient and once offered on the Cross for all by their blasphemous Mass wherein they offer Christ daily as they say as a Propitiatory Sacrifice for the sins of the quick and the dead 2. His Intercession wherein they joyn many Saints with him What Salvation can there be for such le ts pray for and keep our selves far from them Elect Christ is chosen of God to the work of our Redemption and furnished for it therefore make we choyce of him for our portion wo to them that refuse him He that believeth on him shall not be confounded Hereby is meant a true particular justifying Faith Such as have this shall not be ashamed or seek at any time as confounded or deceived of sufficient help and Salvation therefore he shall never be put to make haste to seek any other The true Believer shall never be confounded but finde enough in Christ to satisfie him to the full to deliver him from all evil and make him partaker of all Happiness Wisdom Righteousness Sanctification and Redemption and enough to make his minde peaceable and quiet and to stablish him against all that his own conscience or any yea the Devil himself can lay to his charge but he findes enough to answer all at large As Thou art a sinner and hast deserved Damnation and God is just R. I grant all but I have a surety able enough who hath born all Who shall lay any thing to the charge of Gods Elect It s God that justifieth c. His heart is fixed he believeth in the Lord In his life he hath that wherein he may quiet himself and never be to seek but may draw new life and grace from Christ to enable him to
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
couragious in a good cause then stomackful if patient then blockish if wise in their matters then subtle fellows if diligent in their place very officious busie medlers troublesome if they run not to the same excess with others then precize fools c. Thus even for their godliness do they speak evil of them and so call light darkness and darkness light 1. Therefore Gods people must walk wonderful warily 2. They must not think it over-strange nor be discouraged if notwithstanding all their care of well-doing they be ill spoken of 3. We must not readily believe of men that have carried themselves well all that we hear but try it out ere we censure or change our minde 4. For ill speakers It s a woful badge of Ishmaels generation that shall be shut out of Heaven and of Satans brood who accuseth the Brethren Cursed are they God hath appointed a time to judge them for their cruel speakings Nay the world will not only speak ill of Gods Servants but do ill to them slay them as Cain dib Abel imprison them and pinch them as Ahab did Micaiah cast them into a dungeon as the people did Jeremiah into the Lyons den with Daniel spoil them of their goods as those in Heb. 10. 34. rack them torment them torture them even such as the world is not worthy of and that for their good works so Herod dealt by John Baptist and thus were the Apostles served and after the Martyrs in the Primitive Church and since multitudes under Antichrist If therefore we meet with hard dealing and doing as well as speaking we must not think it strange If we can hardly bear a few ill words how shall we bear stripes how Imprisonment and loss of all yea toturings and death ye have not yet resisted unto blood or undergone the fiery tryal we have infinite cause to be thankful together for our governors for if they were so minded as many particular persons there would be no peace for any zealous Christian If I had authority will some say I would hang up all these Puritan knaves c. Neither must we think the worse of those that be troubled for the the very best have been thus dealt withal They may be ashamed c. The best way to stop the mouthes of the world and to make them think well that they have done otherwise is not by goodly great words but by a good and constant godly conversation Thus David convinced Saul for he spared him when he could have once and again killed him Thus have many who have thought very hardly of such and such upon reports which they have heard of them upon the view of their godly and innocent carriage been much grieved that they were so far abused Thus were the Martyrs thought well of by the common people yea by great ones yea by their very Jaylors 1. As therefore we would muzzle and stop the mouthes of our adversaries that they may have nothing to say against us nay may be brought to acknowledge and love the truth and be converted and glorifie God in the day of their visitation let us live holily and innocently else if they finde us halting we set open their mouthes to speak ill continue them in their ill minde and hard conceit and set them further off from all goodness Too too many professors fail this way either they fall into foul sins or live not so christianly or else at least with zeal they are very rash and indiscreet by every of which much hurt hath been done from time to time 2. This sheweth them to be odde persons that knowing and seeing the innocent conversation of Gods Servants yet cannot be satisfied nor quieted but still speak evil of them a sign of a very bad heart who therefore will hate them because they be good whereas those that be but indifferently minded and civil seeing their good conversation will think and speak well of them Cain had no other cause to kill Abel but for his godliness nor Ishmael to mock Isaac but because he was the Son of the promise nor these to speak evil of those but because they are godly Assuredly a life agreeable to their profession should stop their mouthes Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evil doing NOw follow some reasons to perswade to willing suffering for righteousness sake which was then common and the profession of the faith dangerous 1. For that this being a world wherein we must suffer its better a great deal to suffer for well then for ill doing 2. Because the Lord will have it so to whose will we must be subject For its better c. Naturally we will chuse the better if we know it so should we in this seeing we are subject to suffering and that we are apt by nature to evil and so to suffer for it we must chuse rather as being far better to suffer for well then for ill-doing It s every way better better as being more pleasing to God he delights in the one not in the other pronounceth those blessed these accursed Besides it s no credit to suffer for ill doing but matter of shame and reproach whereas its honor to suffer for a good cause That of the penitent Thief seems to import so much we indeed justly for we receive the due reward of our deeds and so have cause to be humbled but this man hath done nothing amiss Again there 's no comfort in suffering for ill-doing as there 's for well-doing Suffering of it self is ill and grievous therefore there had need be somewhat to mitigate it but if it be for well-doing a good conscience will bear it out it s for Gods sake it s that wherewith all his servants have met and hereof the conscience takes notice and that to this there 's a reward none at all for the other 1. This rebukes those that suffer for their foul offences Theft Adultery and the like howsoever they be punished yet have they cause of hanging down the head not for the punishment but for the cause O how many refusing to be ruled by God and his Word bring misery upon themselves and ruine The Gaols are full the gallows catch many It s a fearful thing when they go to their punishment impudently and be not ashamed and humbled it s but the forerunner of fearful judgements When therefore men have brought themselvs into trouble justly their best way is to be humbled and repent so shall they finde favor with God and men We must avoid evil as we would avoid suffering for ill-doing avoid the sin if we would avoid the punishment We are also to be careful that we suffer not for Railing Slandering Backbiting Meddling with other folks matters 2. This may comfort them that suffer for well-doing its pleasing to God they
19. Iob 21. 30. No end of the Devils devices Why so few be saved Why people have no minde to Religion Doctr. Gods Word is therefore bestowed on us that we may be guided thereby How we are to obey the same Psal. 119. 6. Luke 1. 6. Iudg. 9. 9 11. Iam. 1. 22. Deut. 6. 1. Reas. 1. 2 Pet. 1. 21. Reas. 2. Reas. 3. Reas. 1. Ios. 10. 12. Isa. 38. 8. Exod. 10. 13. Reas. 5. 1 Sam. 15. 22. Isa. 58. 3. Psalm 50. 16. Deut. 28. 1. Reas. 6. Lev. 26. 16. Deut. 28. 15. Hos. 4. 3. Use 1. Iohn 14. 25. Mat. 7. 24. Ier. 7. 23. Use 2. Four sorts of disobedient persons The prophane Iob 21. 15. Exod. 5. 2. Psal. 50. 22. 9. 17. 11. 6. The meerly civil The ignorant Hypocrites Use 3. 1 Sam. 15. 26. Why Christ proves a rock of offence unto most Eph. 1. 5. Acts 4. 8. Rom. 8. 31. Whether it be lawful and meet to handle the Doctrine of Gods decree Acts 20. 27. Rom. 9. 11 12 c. Eph. 1. 4. Iude verse 4. Object Sol. Rom. 6. 1. Gal. 5. 13. Obj. Sol. Obj. Sol. Doctr. God hath ordained some to destruction Acts 4. 28. See Willet on Rom 9. 11. pag. 4. 16. Use 1. See Perkins 3 on the Creed and Pred Psal. 115. 3. Object Exod. 34. 6. Sol. See Nah. 1. â—7 Obj. Ezek. 33. 11. Sol. See Mr. Harsnels Sermon of this point Obj. 1 Tim. 2. 4. Sol. Obj. 2 Per. 3. 9. Sol. See Rev. 6. 11. Object Sol. Object Use 2. See 1 Ioh. 2. 19. Doctr. This was of his own will and for no cause out of himself Rom. 9. 15. Eph. 1. 5. Obj. Sol. Quest. Answ. Quest. Answ. Quest. Answ. Use. See Eph. 1. 4. 2. 11. Iohn 9. 3. Doctr. The Lord hath done this most justly Rom. 9. Object Sol. Rom. 9. 22. Object Solut. Object Solut. Doctr. The Lord hath done this unchangeably Mat. 24. 24. 2 Tim. 2. 19. Use. 2 Cor. 13. 5. Marks of such as are Reprobates Iohn 3. 19. See 2 Thess. 1. 8. Iohn 10. 4. 1 Iohn 5. 20. Iohn 3. 18. Heb. 3. 19. Rom. 11. 20. Mat. 7. 23. See Rom. 1. 2 Tim. 3. See Mat. 7. 22. Rom. 13. 3â— Object Solut. See a Sermon of Mr. New-house on 1 Thess. 5. the Epistle to the Reader Observ. Ministers must speak comfortably to the good contrarily to the bad Observ. They are warily to deliver the Word that each may take his due portion What election is Doctr. God before the world hath ordained some men to Salvation Use 1. Use 2. Object Sol. Obj. Sol. Obj. Sol. Psal. 115. 3. 135. 6. Doctr. The cause hereof was because he would Rom. 9. 15. Eph. 1. 5. Use 1. See Eph. 1. 4. and 2. 10. Use 2. Eph. 2. Doctr. The number of the Elect small Mat. 22. 14. Luke 12. 32. Rev. 7. 4. Hosea 1. 17. Use. 2 Pet. 1. 10. Doctr. They that be Elect cannot but be saved Rom. 6. 17. 2 Cor. 6. 11. Acts 13. 48. Rom. 8. 30. 2 Pet. 3. 9. Use 1. 2 Tim. 2. 19. Object Sol. Obj. Exod. 32. 33. Sol. Object Exod. 32. 32. Rom. 9. 3. Sol. Object Solut. Use 2. Iohn 17. 11. Doctr. A man may know and be assured of his Election See Luk. 10. 20. 2 Pet. 1. 10. Notes of Election Use 1. Use 2. Use 3. Mat. 5. 3. Whether we may be certain of anothers Election Phil. 4. 3. Mat. 26. 22. Prov. 22. 1. Use 1. Use 2. Observ. Christians through Christ are made Kings Priests and Prophets Christ and the Gospel preached in time of the Law 1 Cor. 10. 1 2. Iohn 8. 56. Observ. The promises and priviledges laid down in the Scriptures belong onely to Gods Elect. Acts 1. 25. Observ. Election is the foundation of all the good which comes to us Christ how our King Priest and Prophet on Rev. 1. 6. Observ. Believers are others then the world thinks for Use 1. See Calvin on this place 1 Tim. 6. 1. Use 2. Prov. 12. 26. The Iews why termed an holy nation Psa. 147. 19 20 Object Solut. Doctr. All that be the Lords company ore holy persons See Ephe. 1. 4. 1 Thess. 4. 2. 5. 23. Heb. 12. 14. Acts 20. 32. 26. 18. Use. Comfort and Counsel for sanctified persons The misery of those that are unsanctified with advice to them to come out of this condition Psal. 15. 1 2. Rom. 6. 21. Tit. 1. 15. Obs. The Church Gods peculiar people Deut. 32. 8 9. See Isa. 49. Isa. 4. 5. No marvel though he set much by it Use 1. Zech. 12. 8. Use 2. Use 3. Iudges 5. 23. Use 4. Psal. 1. 3. Heb. 6. 8. Obs. Gods glory the end of all the priviledges bestowed on us Obs. We were Elected of God that we might shew forth his praises Eph. 1. 4. 2 Tim. 1. 9. Obs. We were not Elected to be idle c. Use. Eph. 1. 4. Obs. Gods glory the furthest end of our Election See Prov. 16. 4. Rom. 9. 23. Eph. 1. 5 6. Use. Doctr. Effectual calling is a certain argument of Election Two sorts of calling outward and inward Iames 1. 18. Obs. The word the outward instrument hereof 1 Pet. 3. 1. Acts 16. 26. The parts of effectual calling Obs. Gods free mercy the cause hereof 2 Tim. 1. 9. Rom. 8. 30. 2 Pet. 1. 10. Every one must endeavor to prove his calling Rom. 12. 2. Eph. 4. 1. Prov. 1. 28. What to understand by darkness Obj. Rom. 2. 17. Sol. Iohn 17. 3. What by light 1 Iohn 1. 5. Observ. Every unregenerate person is darkness Eph. 4. 17. 5. 8. Acts 26. 18. Col. 1. 13. 1 Iohn 1. 6. Use 1. Gen. 6. 5. Rom. 8. 7. Eph. 2. 1. Use 2. Observ. Every true Believer is brought into the saving knowledge of Christ. Use 1. 1 Ioh. 1. 7. Iohn 8. 44. Zech. 8. 23. Use 2. Observ. For a people or particular persons to look to their beginnings is of good use Reason 1. Reason 2. See Rom. 6. 17. 1 Cor. 6. 10. Tit. 3. 3. Reason 3. Phil. 1. 6. 1 Thess. 5. Use 1. Use 2. Use 3. Object Solut. Observ. No priviledges can exempt the contemners of the Word from Gods wrath Use. Rom. 11. 21. Obj. Sol. Object Sol. Gods mercy in making the Iews a people again Use 1. Use 2. Use 3. Apply 1 King 20. 21. His power Use. See Psal. 74. 12. 18. His truth Use. Observ. Impenitent persons not worthy the name of people Tit. 1. 12. Psal. 32 9. Isa. 1. 3. Ier. 8. 7. 50. 27. Amos 4. 1. Use Observ. No outward affliction doth nullifie Gods Church Obser. To be the people of God a choyce blessing Psal. 147. 20. Use 1. Use 2. Observ. Sin unrepented of lets Gods mercy Use. Observ. What God did for the Iews was of mercy and so all that we have Iohn 3. 16. 2 Tim. 1. 9. Eph. 2. 4. Tit. 3. 3. 1 Pet. 1. 3. Use 1. Use 2. 2 Sam. 19. 28. Use 3. Matt. 5. 44. Holiness in heart
7. Christ is a living foundation 200 8. The prevention of an Objection 201 9. Christ disallowed of whom and why ibid. 10. Such things are often disallowed of men which are allowed of God 202 11. There 's an union between Christ and believers ibid. 12. How to come to be stones of this building 204 13. The whole Church makes but one Spiritual House 205 14. Every particular believer is a Spiritual House ibid. 15. Such as are united to Christ ore made holy 206 16. Believers are Priests to God ibid. 17. The prevention of an Objection 207 18. Christians are not now without Sacrifices and what they are ibid. 19. Why called Spiritual Sacrifices 208 20. Our service of God must be dòne in a Spiritual maner 209 21. The prevention of an Objection ibid. 22. Spiritual Sacrifices are not regarded of carnal men ibid. 23. Through Christ our Sacrifices are acceptable to God 210 24. Our works though imperfect accepted through Christ ibid. Verse 6. 1. THe Testimony of Gods Word is that which settles us in any point of Doctrine 211 2. The Old Testament of the same authority with the New ibid. 3. Of old people were more ready in the Scripture then they are now 212 4. What the Lord saith he doth ibid. 5. God lays the foundation of his Churches Salvation ibid. 6. The Papists take from Christ his Kingly Prophetical and Priestly Office 213 7. Believers do always finde enough in Christ ibid. 8. The miserable condition of them that believe not in Christ and who they are 214 9. Believers can never fall away wholly nor finally ibid. Verse 7 8. 1. GOds promises are to be particularly applyed 215 2. Christ is precious unto all those that believe 216 3. Such are unbelievers which are disobedient 217 4. Why the Jews did reject Christ 218 5. Succession is of Doctrine or Person 219 6. Such as do least good challenge the goodliest titles 220 7. Such as would be reputed builders are usually enemies to true builders ibid. 8. Ministers must be builders ibid. 9. Every man must be a builder 221 10. The impiety of these times ib. 11. The carelesness of these times 222 12. The enemies of the Church unable to hinder the building thereof 223 13. Ministers must divide the Word aright and give every man his portion 224 14. How Christ and his Word become stumbling blocks to unbelievers 225 15. Nothing so good whereat corrupt nature will not take occasion to stumble ibid. 16. The world hath ever stumbled at Christ ibid. 17. The Papists stumble at him also the ignorant civil prophane and such as will not part with some beloved sin 226 18. Such as stumble at the Word stumble at Christ 227 19. Offences taken against the Word removed 228 20. Scandals of the Papists against it 230 21. Why and wherein they charge our Doctrine 230 22. About auricular confession fasting days marriage ibid. 23. Offences at preaching the Word 231 24. Which the true Church 237 25. Offences against the Preachers of the Word 239 26. Offences against Professors of the Word 241 27. Offences arising from mens selves hindring their zealous profession of Religion 244 28. No end of the Devils devices 248 29. Why so few be saved ibid. 30. Why people have no minde to Religion ibid. 31. Gods word is therefore bestowed on as that we may be guided thereby 249 32. How we are to obey the same ibid. 33. Four sorts of disobedient persons the prophane 251 The meerly civil the ignorant and hypocrites 252 34. Why Christ proves a Rock of offence unto most 253 35. Whether it be lawful and meet to handle the Doctrine of Gods Decree 254 36. God hath ordained some to destruction 255 37. This was of his own will and for no cause out of himself 257 38. The Lord hath done this most justly 258 39. The Lord hath done this unchangeably 259 40. Marks of such as are reprobates 260 Verse 9. 1. MInisters must speak comfortably to the good contrarily to the bad 262 2. And warily deliver the Word that each may take his due portion 262 3. What election is ibid. 4. God before the world hath ordained some men to salvation ibid. 5. The cause hereof was because he would 263 6. The number of the elect small ibid. 7. They that be elect cannot but be saved 264 8. A man may know and be assured of his election 265 9. Notes of election 266 10. Whether we may be certain of anothers election 267 11. Christians through Christ are made Kings Priests Prophets 268 12. Christ and his Gospel preached in time of the Law ibid. 13. The promises and priviledges laid down in the Scriptures belong onely to Gods elect ibid. 14. Election is the foundation of all the good comes to us ibid. 15. Christ how our King Priest and Prophet 269 16. Believers are others then the world thinks for ibid. 17. The Jews why termed an holy Nation 270 18. All that be the Lords company are holy persons ibid. 19. Comfort and counsel for sanctified persons 271 20. The misery of those that are unsanctified with advice to them to come out of this condition ibid. 21. The Church Gods peculiar people ibid. 22. No marvel though he set much by it 272. 23. Gods glory the end of all the priviledges bestowed on us 273 24. We were elected of God that we might shew forth his praises and not to be idle c. 273 25. Gods glory the furthest end of our election ibid. 26. Effectual calling a certain argument of election ibid. 27. Two sorts of calling outward and inward ibid. 28. The Word the outward instrument hereof 274 29. The parts of effectual calling ibid. 30. Gods free mercy the cause hereof ibid. 31. Every one must endeavor to prove his calling ibid. 32. What to understand by darkness and light 275 33. Every unregenerate person is in darkness 276 34. Every true believer is brought to the saving knowledge of Christ ibid. Verse 10. 1. FOr a people or particular persons to look to their beginnings is of good use 278 2. No priviledges can exempt the contemners of the Word from Gods wrath 279 3. Gods mercy power and truth in making the Jews a people again 280 4. Impenitent persons not worthy the name of people ibid. 5. No outward affliction doth nullifie Gods Church 281 6. To be the people of God a choice blessing ibid. 7. Sin unrepented of lets Gods mercy 282 8. What God did for the Jews was of mercy and so all we have ibid. Verse 11. 1. HOliness in heart and conversation must go together 283 2. Ministers must love and affect their people ibid. 3. The Saints are to be the objects of our love 284 4. Wisdom requisit in the Preachers of the Word 285 5. What meant by fleshly lusts ibid. 6. There are remnants of sin in the very best ibid. 7. Two sorts of sinners 287 8. Evil thoughts cast in by Satan or from our selves 288 9. The causes of evil
can neither take it away nor pay for it we ought to be the more careful but O Lord men commit sin as if an half peny would satisfie for it nay a straw under their feet Thus do many rap out oathes others talk ribaldry others lye others rail curse backbite c. The devil thinks nay he knows he doth us a greater spight to make us sin then to pluck away all that we have see this in his dealing with Job he desired to spoil him of his goods Why because he hoped thereby to bring him to blaspheme God and its true he doth us more mischief by bringing us to commit one sin then by stripping us of all the estate we have O do not that which when done all the world cannot make amends for But what are these things what 's their nature and quality they are corruptible things vain uncertain of no continuance fire consumeth houses water wares death cattel land is subject to barrenness to bad titles wranglings enemies all these outward things sick of a consumption They may hold out for a time but at length perish nay our selves and our own lives as frail as any thing a bubble a shadow a vapor as we heard larely yea the very heavens shall pass away 1. Therefore be not proud of these things alas they be gifts of Gods left hand common to the bad and good also they have eagles wings and are uncertain And yet how do these things lift up mens mindes and make them contemn their brethren and so lordly that they are not fit to be spoke too froward contentious c. there 's little cause they should so do but rather make them the more humble for the more a man hath the greater account he is to make If of any thing be proud of grace yet not of that and disdain not a poor Christian for though he have no wealth yet if he have more grace then thou hast he is the better man I mean in the sight of God who therefore is not to be contemned for his poverty 2. Trust not in them let them not be thy strong city hereof Job particularly acquits himself and so should we 3. Esteem of riches accordingly and seek them in their place To this purpose peruse Matth. 6. 19 20 33. John 2. 15 16 17 6. 27. 4. This condemns the common sort that seek after nothing else as if there were no other heaven nor other end of mans being here Multitudes seek after them by right and wrong yea the most unlawful and vile courses Others not so openly evil yet so seek these things as regarding them more then that one thing that is needful being so addicted hereto that in the whole day they cannot spare one quarter of an hour for prayer in their family so in the whole week no leisure to break off and hear a Sermon nay Sabbath and all onely coming to Church and some scarcely that but will lose as little time as they can for they will talk of the world till they come to the Church door and in many places in the very Church and as soon as they are out again to it again With them every little time for God and the Soul is too much no time for the world enough every small measure of knowledge a shadow of any thing in that kinde is much but much of the world seems yet small Mammon is much beholding to them God and their Soul but a little therein they are wise and have tongue enough in such things none at all in heavenly matters and so they bring up their children and so match them Thus they set the cart before the horse and speed in their souls accordingly yet is one dram of Faith Repentance Knowledge worth all the silver and gold in the world Yea it s not onely the fault of the common sort that they see no better things but even of Gods children that have the substance and yet will be catching at the shadow so did not Abraham Isaac and Jacob they dwelt in Tents and counted themselves Pilgrims neither regarded Moses the pleasures of Egypt But with the precious blood of Christ Here 's the true price of our Redemption It s true we are redeemed by the whole course of Christs obedience which he performed from his birth to his death but it s ascribed here particularly to his death and suffering being the principal part of his obedience whereby he satisfied Gods justice for our sins by his blood is here meant all his sufferings from his beginning and that not onely visible from men in his body but the inward terrors of God upon his Soul yea and death it self and no less payment would serve the turn for us for by our sin we had deserved death of body and Soul the first and second Therefore blood must be shed death must be paid else Gods justice cannot be satisfied well be it so Would not then the death of some Saints have done the turn All men are inwrapped in one and the same Condemnation unable to help themselves much less others Neither could the very Angels help us for having sinned against an infinite God we deserved an infinite punishment which being finite we could never overcome therefore it must be blood of Jesus Christ his that was both man that he might suffer and as mans nature had offended therein give satisfaction and God that he might make his sufferings of infinite worth and value and that he might overcome the same therefore it is called Precious by reason of the hypostatical union of the Divine Nature therewith and so was the blood of that man that was God and so after a sort the blood of God Hence he is called The Lord of life and glory and said to have purchased the Church with his blood No less would have served the turn so precious is the work of our Redemption and our estate before so miserably woful This was plainly prophesied Other way of Redemption there was none in the world neither is there Salvation in any other He is the Lamb of God slain from the foundation of the world He is the same yesterday and to day and for ever This was signified by the Sacrifices of the old Law which were types hereof and this indeed is an All-sufficient way He is the surety that hath paid our debt satisfied the creditor and freed us by whom we are discharged from all the wrath of God that we had deserved But how could he in so short a time dispatch that which was infinite and we should have lien under for ever Because he was God It was more that he should suffer for a moment then all men and Angels for ever As a rich man is able to pay that debt in an instant that a poor man can never be able to winde out of
we are dead in trespasses and sins 2. This should make the world weary of their part O that a man had but wisdom enough to perswade all ignorant persons that they be in darkness and going to Hell nay all persons of what parts soever that being void of Faith and not sanctified they are in this case It s not because they are not so but because they are so deep in darkness as all that can be said to them from God about the same cannot so perswade them but that they love darkness more then light cannot away to be called out of it think their case as good as others Awake thou that sleepest and stand up Christ shall give thee light Who would abide in a dark Dungeon that might be abroad in the light in Egypt when he might be in Goshen with Gods children Men think because they have the light of the Sun and their eyes to see they think that they be not in darkness but their Souls be in most woful darkness Never think to work the works of darkness and yet come to the light of Heaven Into his marvellous light This is opposed to darkness therefore hereby is meant saving knowledge of Christ which is life Eternal and true Light Holiness and Sanctification the hope of Heaven and the inheritance of the Saints in light This is not onely light but marvellous light either in respect of the contrary darkness or in respect of it self This is the estate of every Believer of every sanctified person 1. This shews the infinite oddes between the true Christian and those that be not so and that not onely between Pagans that have no means who be deep and every way in darkness but even between Christians and them that have both means and it may be knowledge yet are still unconverted and unsanctified persons The one is in light the other in darkness the one have fellowship with God the other with the Devil O that men saw the oddes they would not onely not judge their own case so good and despise the servants of God as they do but would reverence them and take hold of their skirt and say We will go with you 2. It teacheth Christians brought into this marvellous light how to walk as children of the light and to have nothing to do with the unfruitful works of darkness but to reprove them nor with the workers of iniquity But how few thus walk O let our conversation be honest and our light so shine that we may lighten others Being herein like God we may be assured we are going to everlasting light Verse 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy HE addes to the heap another mercy to stir them up to the thankfulness he speaks of and to the end the mercy and benefit may be seen to be the greater he sets it out by the contrary comparing the time present with the time past when it was far otherwise with them and as he compared them with others before so he compareth them now with themselves Which in time past c. Here the Apostle alludeth to Hos. 1. 10. where the Lord setteth out both the sins and punishment of the ten Tribes under a Typical marriage of the Prophet with a notorious Strumpet which was not a thing verily done but to set the more lively before their eyes their Sins and Idolatries as under the name of those supposed children were set out the punishments that God meant to send upon them for the same as That they should be scattered abroad That God would have no mercy on them and lastly which was worst of all That they should not be his people all which were accordingly fulfilled For first they were carried Captive of the Assyrians and there retained some remnants of the Worship of God in a corrupt maner and kept together but after when the Medes and Persians prevailed over the Assyrians they were then scattered over the Nations so far and wide as they had no part of Gods Worship remaining among them but were so mingled among the Heathen as they became no people of God at all but altogether wrapt in all the maners of the Heathen Nations with whom they lived This is that here meant when he saith They were not the people of God c. And lest the good among them should be altogether dismaid as though God had broken his Covenant he promiseth That the time should come that he would receive them into his favor again which was now accomplished as the Apostle saith When by the Gospel they were gathered to the Faith of the Lord Jesus In that he sets before them the time past and what they were Note That for a people or particular persons to look to their beginnings is of good and singular use As for us who since Christs coming are admitted to the same priviledges with the Jews have the Gospel Preached Christ Jesus offered Grace given to receive him the Word and Sacraments to assure us of him Heaven opened to us as well as they for us I say being thus and having the truth and onely way of Salvation Preached to us by Jesus Christ To consider what we were will be of great use as that we were aliens from the common-wealth of Israel Strangers drown'd in Idolatry and all Sin without knowledge of the true God but woshiping the Devil in stead of the true God that in the days and under the Tyranny of Antichrist we were held in blindeness made to worship Images taught to believe that we must be saved by Masses Mans Merits Popes Pardons scared with Purgatory thinking that then we did God high service when we most dishonored him So to consider with our selves what we were before our Calling Ignorant in Unbelief Prophane the servants of Sin slaves of Satan in Darkness loving Sin as our lives hating the Word and all goodness c. and what we are now through Gods mercy will be of great use For This serves 1. To make us humble and take down our pride Therefore when the Israelites would so brag of Abraham and Jacob or Israel that they were their Seed and Posterity the Lord by his Prophets would tell them and what was Abraham but a poor Idolater in the Land of Ur of the Caldees and a lone man a dry stick and Sarah barren and what was Israel was he not a fugitive as it were fain to flie for his life into Mesopotamia and so poor as he went onely with his staff in his hand there served for wages following the sheep at his return ready to be devoured by Esau what great cause then have you to brag of your Progeny 2. To stir us up to thankfulness when we see we were most wretched and miserable poor and blinde and naked having no dram of any good in our selves this is a
drink at every Alehouse they come at It s grace that puts excellency in a man without which he is worse then a Beast for he is degenerate from his Creation hath understanding but serveth not his Creator but rebelleth against him and his end will be a thousand times worse then a Beast A wicked man is called in Latine Nequam which signifieth no body and so he is indeed in Gods account No body and happy were it with him if he were indeed no body but he hath a being here to sin and hereafter to be tormented Do not we therefore rest contented with our natural state but labor for grace in our hearts But are now the people of God Though scattered yet became they the people of God So that no outward affliction doth nullifie Gods Church as no outward pomp nor living together in wealth make a Church Gods Church scattered is yet one Houshold one Sheepfold Further in that he reckons it for a great priviledge and blessing that they were the people of God Note That It s the greatest blessing in the world for a Nation to be the people of God even to enjoy the Word and Sacraments and other Ordinances of God the means of Salvation so for a particular person to be one of Gods true people for as for all outward things they are common to the wicked yea the Beasts partake of many of them but the means of Salvation they are happy things It s the fearfullest thing in the world not to be the people of God for if we be in Poverty Trouble Captivity under Tyrants yet it s nothing so we enjoy the means of Salvation and if a Nation have all Plenty and Peace yet want the knowledge of God and Christ Jesus it s nothing So for a particular person if he be never so Poor Sick Imprisoned Hated yet if the knowledge of God in Christ Jesus be in his heart and true holiness he is not misrable and if all Wealth Honor Health whatsoever can be put upon a man if he be not the childe of God it s nothing St. James bids the poor Christian rejoyce because he is made a Christian exalted and the rich man to rejoyce because he is by the grace of God made lowly not because rich 1. This may stir up in us thankfulness to God that hath vouchsafed to make us his people in this Land for which we cannot be sufficiently thankful But most regard not that which makes the Land happy namely the Gospel This is that which makes this Land the people of God and nothing else 2. It teacheth us particularly to labor to be of his true people effectually Called Justified Sanctified Zealous of good Works loving the Word affecting it and finding it sweeter then the honey and the honey comb more precious then gold and silver delighting in the Sacraments and Prayer walking in true Holiness c. thus shall we be happier then Kings without it He that is one of Gods true people is dear to God he will protect him provide for him that he shall want no good thing here and be glorified with him hereafter every one will be challenging this to himself the worst of all will take the best names to themselves and be termed Christians but let them win it and wear it Which had not obtained mercy What then were under Gods Wrath and Justice and why not under Mercy because of their sins So that Sins especially unrepented of are a wall of brass to keep Gods mercy from us Therefore repent of them for without Gods mercy we are utterly undone for ever But now have obtained mercy This is the same for substance with the former words and there remain no several Doctrines our of these besides those there handled excepting this Namely that What God did for them in making them his people was of his meer mercy He had no need of them they deserved no such matter Learn then that All that we have or have had is of meer grace That we Gentiles are called to be the people of God That this Land hath the Gospel That our selves particularly were Elected was of meer mercy So were we redeemed so effectually called Nothing in us to move him to shew any mercy first or last nay all to move him to the contrary nay it was not onely mercy but abundant and wonderful mercy 1. This confuteth Popish arrogancy that teach mans Merits to be in part the cause hereof 2. It teacheth us to walk so much the more thankfully and obediently in all things as we especially take kindely the good turns of a Stranger O say we I am exceedingly beholding to him thus and thus he did I never saw him before I shall never forget it What thankfulness then owe we to God for his love towards us who were altogether ignorant of him The less desert Mephiâ—â—â—heth found in himself the more he found himself bound to David so may we to God 3. We must learn to imitate the Lord to be merciful as he is and to do good to those that never deserved ought of us nay to do good to those that have deserved ill of us and this men can hardly be brought to O say some and those not of the worst I could be content to yield and to do any thing but he hath thus and thus abused me with his tongue But have not we done so by the Lord Verse 11. Dearly beloved I beseech you as strangers and pilgrims to abstain from fleshly lusts which war against the soul. HAving laid Doctrine for his ground he follows now with Exhortation both these go necessarily together to the doing of good and may not be sundred The Doctrine was about the great things that God had done for them and therefore hereupon he Exhorts them to holiness and purity of heart and life before he shewed what God had done for them now he shews their work before he shewed that the end of those priviledges was that they should shew forth Gods vertues now he shews how that should be done namely in laboring to be pure in heart and life in token of thankfulness and so that being advanced to such dignities they were not to be idle but work for God and walk according to the benefits bestowed In this verse he exhorts to purity of heart in the next to holiness in conversation and these he joyns together Holiness in general is and must be the life of Gods people These two parts of it in heart and conversation must go together one as the Mother the other the Offspring that as the Root this as the Branches like two Twins that are born and dye weep and laugh together In vain doth any man boast of purity of heart whiles his conversation is naught In vain doth any man strive to have a good conversation whiles his heart is suffered to
under which they now were and that not onely for that they came in wrongfully ruled wickedly and besides were bad men but by misconceiving of the freedom purchased to them by Christ They were made free therefore thought they ought not to be bound were the children of God and heirs of HEAVEN therefore not to be subject to bad men For those causes I say the Apostle is so earnest even that hereby he might remove as well that conceit of the Gentiles as cure this disease of the Jews Hence note 1. That its the duty of Ministers to prevent offences or remove false conceits out of mens mindes and in this particular to teach the people subjection to provoke thereto to practise it in all lawful things for the world still hath this conceit of Gods Ministers and Christians and that upon the very like grounds some having risen up from time to time that have either had ill causes or if good handled them very ill and have been of a railing scoffing spirit but let it be known to all that be so minded that the faithfullest Ministers and Christians usually thus slandered are as true lovers as much subject to Government as any other whatsoever and so teach the people by whose Ministery people are both brought to be good Subjects and likewise to continue in subjection 2. Ministers must speak to the purpose and apply themselves to the state and necessity of the people they live amongst observing what duties be most neglected and what sins be rifest among them accordingly perswading to the former and disswading from the latter Submit your selves to every Ordinance of man He saith not Love that had been too familiar nor Obey that had been too straight but Submit as elswhere be subject which comprehendeth both and all other duties of Subjects Those may be referred to these four heads Reverence Obedience Thankfulness and Prayer of every of which I have heretofore spoken at large These we had need to hear of for whose heart must not needs accuse him that he hath failed much in them all needful they are to be known and practised that we may procure honor to our Profession when we declare it by subjection in all parts thereof and herein exceed those that know not God nor have had the like means of Salvation as we have And had we done our duties better to our Magistrates no question we might have enjoyed more good by their means and so shall for the time to come if we make more conscience hereof yea it s necessary that women should hear these things that being Widows they may pay such dues as are required of them or Wives be helpful to their Husbands in perswading them hereunto and that willingly and chearfully This condemneth the Anabaptists as flat opposite to Magistrates and all these duties For the Lords sake The first Reason to move us to subjection God will have it to be so who hath ordained Magistracy therefore though there be nothing in the person to deserve it yet are they very bad Magistrates that be not better then none and though they abuse their calling yet do the forenamed duty for Gods sake who hath appointed them Neither must we do the same either for fear of punishment on the one side or hope of reward on the other but for the reverence we owe unto God we must not onely do good things but do them on a good ground and in a right maner This rebukes the most part who were it not for fear of after claps and that they should hear of it would do nothing but this is not thank-worthy Slaves do thus and they that thus do their service may be beneficial to the Magistrate but themselves shall have no benefit of their doing as not proceeding from a right minde We ought not to curse or speak ill of the King or Magistrate in our thought or in our bed-chamber which yet they cannot come to know for God knows it who will revenge it We must submit our selves for conscience sake This is indeed right obedience and whereof we may have comfort Further Magistrates Laws binde us by vertue not of them but of God we must obey them and all their good Laws binde our Consciences But why and how because they be mens Laws No for no man hath power over the conscience but by vertue of a Commandment of the Lord who hath set them and given them power to make Laws for his Worship and for Civil things agreeable to his Law and bid us obey them so that their Commandments binde not our conscience by vertue of them or any power they have over our conscience but by vertue of Gods Commandment and not otherwise Again when any that have no authority from God shall give Laws they binde us not as not being the parties allowed of God to make Laws Thus are not we to obey the Popes Laws we are not to obey the Laws which a company of Rebels gathered together under some great man as say Absolom do set forth they touch not the conscience yea if even right Magistrates that may make Laws make wicked ones contrary to Gods Law those their Laws do not binde the conscience Whether it be to the King as supreme In these and the following words is a distribution of Magistrates whereof the King is Superior and chief in his Realm as were David and Solomon Kings of Israel The King here meant was Caesar that came in unjustly ruled Tyrannously and was an Idolater to whom notwithstanding they were to do the forenamed duties as amongst the rest to pray for him How much more then are good Kings to be prayed for A King in his Dominions and as far as his Kingdom reacheth hath Soveraignty and Power over all and is the principal None is above him in his own Kingdom not is any exempted from his Government He is under God the chief it s so with no other Constables have Justices above them they Judges these the Kings Counsels above them the King above him none as none were above David and Solomon He is over all persons and in all Causes the chief Persons whether high or low rich or poor men or women Ministers or people He may Tax them Censure them Depose them Imprison them yea put them to Death Ministers if they deserve it as well as others Moses rebuked Aarâ—n for the golden Calf Joash found fault with Jehoiada and the Priests for the money no better employed Solomon deposed Abiathar and set up Zadock in his room Causes not Civil onely touching mens goods lands lives and right and wrong but Ecclesiastical also as to make Laws and take Order for the worship of God the Preaching of the Word Administration of the Sacraments the behavior and maintenance of Ministers and the like and accordingly to see them done as did Asa Jehosophat Hezekiah and Josiah So that a King may be
times wherein there are none so bad but others will keep company and joyn with them in all kindes of Societies yea oftentimes even Professors will match their children with such especially if they be wealthy but what a woful yoke is it to have an honest or well minded person or one of good towardness to be yoked with one of an ungodly and vile life one that 's both loose in maners and corrupt in judgement whether Atheist Papist or any other So men care not where they dwell nor with what Neighbors if the ground like them and it be for their profit Our yong Gentlemen are scarce compleat if they go not over to Italy to learn some of Machiavels villany A number of our Merchants care not where they buy or trade so it be for gain though they live amongst all Gods enemies and often defile themselves with bowing their knee to Baal Many care not how vile Servants they have so they do their work which yet proves oftentimes the poysoning of their Children Most are for all companies if good so it is they will frame themselves accordingly if bad they are also for them This is the cause of so much overflowing and overspreading evil in the world for one infects another O how many Youths of good towardness falling into vile company have been spoiled How loath are we that our Children should look asquint or be deformed Ill company will quickly make them look quite awry from God therefore saith David Depart from me ye wicked for I will keep the commandments of the Lord. As we love our selves as we would escape the Judgement of God upon us such as Pain Sickness Poverty and such like here with everlasting Torments hereafter keep we our selves far from the wicked depart we from them in whom we see not the lips of knowledge If we be to choose our dwellings do not we dwell in Mesech as we would not cry with the Psalmist Wo is me c. If already we dwell in such places yet be we watchful over the pollutions there lest we be defiled Haply the wicked will hereupon tax us for pride but better it is that they should speak ill of us falsly then that God should hate and punish us justly If one should wallow himself in a mire and term another in new and clean garments proud for not wallowing as he did or rubbing upon his dirty clothes whereby he might be defiled who would not account him a fool Those I say we must not love neither frequent their company but we must love the Brotherhood frequent the company of Gods people David made choyce of such so Cornelius even of such as did fear the Lord We must love to have fellowship with them both publikely in hearing the Word joyning together in Prayer for a blessing thereon and offering up the sweet perfume of Thanksgiving where thousands have found such comfort and refreshing as they would not give for a world and privately conferring one with another Admonishing Exhorting Edifying Comforting and Encouraging one another Thus we shall strengthen and confirm one another for he that walks with the wise shall be wise Thus stir up and provoke one another to good works whereof considering our dulness and weakness we have great need Thus we may open our temptations one to another and accordingly receive both comfort and counsel The wicked meet to strengthen one another in evil hereby making others twofold more the children of the Devil then themselves and should not we be as wise in our generation Oh! How many have cause to thank God highly for good company by whom upon the discovery of their temptations they have received both comfort and strength by whom being formerly much daunted by Reproaches and other harsh measure used against them for their Profession they have been notably heartened yea even the wicked themselves have been the better for good company as Joash whilest Jehoiada lived and the Sodomites whilest Lâ—t was amongst them Two are better then one and as iron sharpeneth iron so good company proveth beneficial unto such as make use of the same 1. This rebuketh the Brownists that separate and rent themselves from us and our both publike and private Societies as if we were no Church but an Antichristian company having neither Sacraments nor Ministers But we have not onely a true but a worthy Church that maintain all Principles of true Religion as soundly as any Church in the world as in our Articles of Religion appeareth We have also Ministers inwardly called of God with competency of gifts and graced of him by the fruit of their labors in the Conversion of thousands of souls which is a good seal of their Ministery from Heaven and if these have any good in them where had they it but from those Ministers and that Church from which they now separate and on which they most unchristianly rail as Antichristian to whom our Church may say indeed Give me that which you have had of me and then go your ways and see what will become of you What an ungracious part were it in a Son if being grown to some years and able to shift for himself he should turn and miscalling his Father spit on his face calling also his Mother Harlot and Whore and then running away from them when he should shew his thankfulness to them No less ungracious are these men 2. It rebuketh those prophane ones that cannot abide the company of Gods people think an hour there as long as a day elswhere account such a Family a prison wherein there 's reading the Word Catechizing Prayer and the like duties yea when they should be in the house of God they will be at home or in some Alehouse or walking abroad in the Fields or loytering in the Church-yard or if they come it s to no purpose as being against their mindes such straglers are in danger of the Devil out of Gods protection and may fall into any evil What blinde beasts be these that count that a prison that is comfort and joy true and sweet liberty Well if they will not walk with them while they live their end shall not be like theirs sever'd in life sever'd in death But what have they no company then Yes to swagger swill swear game and to all maner of disorder as well on the Lords-day as other times There 's a great deal of such fellowship in this Land falsly called good fellowship indeed hellish fellowship whereof not God but the Devil is the Author and Master of the meeting little brotherly fellowship except it be as Simeon and Levi brethren in evil O the drunken fellowship of these times Some are mad and beastly drunkards others to whom there 's also a wo strong to pour in strong drink glorying in making others drunk but their glory is to their shame and their end will be damnation How few Gentlemens houses can you come to wherein
pleasure but by fair means endeavor that he may see and leave the same she must also be obedient to all his lawful commands and frame herself to his nature and liking so far as she may with a good conscience Indeed to consent to his evil or to do evil at his command that she may not by any means for God is to be obeyed rather then man yet even in these she must refuse with humility and due respect to her husband Though she have a good cause yet she may handle it ill This rebuketh the contrary unreverence and base esteem which too too many wives have of their Husbands O how unseemly and stout is their behavior towards them Not a few having many good qualities in them yet are curst snappish stand too stifly in their own conceit will carry away the day and have the last word especially if they have a good cause such do grosly forget themselves Whatsoever parts a woman hath yet if she be not subject and dutiful to her husband they are nothing she is as a curst Cow that gives a good pail of milk and kicks it down with her foot Let such endeavor to see this fault in themselves and repent thereof from their heart striving against their froward nature let such know that as subjection is Gods Ordinance so it s the very being of a wife What 's an hand if it have no power of handling or any eye if it see not so a wife without subjection Though there may be Parentage Portion Beauty Housewifery c. yet if this be wanting there is nothing of a wife There are also others which be so unreasonable so froward so mad and bedlem-like which do so scold and brawl as they care not what they say being a vexation to their Husbands hearts and corruption to their bones that are as it were a whipping stock and house of correction to them continually the contention of such is a continual dropping and it is better to dwell in the corner of a house top then with such in a wide house But hereof I have heretofore spoken at large That if any obey not the Word c. Not onely must wives be subject that have good Husbands but even they which have infidel husbands cross unkinde and most irreligious Husbands for they are their husbands whom they have chosen and are now in covenant of God withal and which God hath laid out for them as a blessing or cross if any shall say This is very hard let such know that Christians mnst do difficult things and such as no other can do whether Papist Hypocrite or Civil persons every Bungler can make good work of good straight Timber but he that can make good work of that which is crooked and knotty is worthy commendation 1. This rebuketh those that except against their husbands Oh will some say if my husband were as such a womans husband kinde courteous religious c. it would not grieve me to do any thing for him I could lay my hand under his feet but mine is thus and thus Ans. Ye must not look what others be but what your own is though they fail in their duties towards you yet must not you in yours towards them stoppage is no payment Gods Word must be your rule 2. If they that have such ill husbands yet must do their duty willingly how much more they that have loving godly careful husbands How great is their sin that do not their duty to such but are ever finding fault complaining murmuring unquiet such may justly fear lest God take away those and send them such as will be a cross to them If any have found it so let it lead them to repentance and let others take heed by their example But howsoever it be necessary for wives to do their duties to unbelieving husbands yet it follows not that they may lawfully match themselves with such This were an unequal match which is often spoken against in the holy Scriptures This were to make league with the wicked and Gods enemies This were the way to pollute our selves Thus was Solomon himself beguiled This is the means of a corrupt and sinful generation for commonly children do follow the steps of their parents Such as were thus born spake half the language of Canaan and half of Ashdod When both Parents be godly their children for the most part prove gracious God vouchsafing to draw the threed of his election through the loyns of the faithful when both be wicked their children are for the most part ungracious yea if but one of them be wicked most children prove after the worse side Let therefore Parents as they regard their own comfort and the wel-doing of their posterity be careful with whom they match them and those that intend to marry let them in their matching not so much regard wealth beauty birth c. as Gods fear yet how many are carryed away with those not caring to please God herein matching themselves even with such as are most irreligious But how doth our Apostle decipher an unbeliever by his fruit disobedience he is such a one as doth not obey the Word Whosoever he is that liveth in flat disobedience to any of Gods Commandments is yet an unbeliever and without Faith In vain therefore do they boast of Faith whosoever they be that live in open disobedience and known sins May without the Word be won by the conversation of the wives In general note we that Although the work of conversion is to be ascribed to the preaching of the Word For faith cometh by hearing and its the Interpreter one of a thousand that must declare unto man his righteousness yet are good examples excellent preparatives hereunto as fire that heats the iron and makes it fit to be fashioned by them a man may be brought to a better liking of Religion and of the Word and so to the hearing thereof whereby he may be converted Davids constant and true carriage of himself towards Saul made him confess he was more righteous then himself Do not we then content our selves with forwardness in profession and other good gifts but look that our conversation be such so holy modest godly c. as that we may stop the mouthes of the bad and draw on the backward so much as in us lies and thus shall we adorn the Gospel but the contrary in most is every day too too manifest In particular that Wives professing Religion shew it in all meekness subjection and good behavior towards their Husbands according to the rule of Gods Word may in time be a means to bring home their Husbands to God What knowest thou O wife whether thou shalt save thine Husband saith the Apostle If not yet they shall so restrain them as that they shall be
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
it therefore none ought to require of me to give out of it but as I list my self Alas what if it be so as thou sayest yet its Gods free gift for thou hast made many forfeitures whereby thou hast deserved to have it taken away for any thing thou hast any Land Living Place Skill give glory to God for it thou hast no cause to be proud what hast thou which thou haâ—â— not received were it not absurd for one to brag of a borrowed suit of apparel as if it were his own and he were able to maintain the like He that gave it thee found thee without it unworthy of it and could have given it to any other and can yet take it from thee and give it another nay rather be humble because of of the account As the Master of the Talents called his Servants to an account so will the Lord call thee To whom much is given of him is much required The more gifts and the greater the more is thine account thou art the farther in debt and therefore should be the less proud As every man hath received the gift even so minister the same c. Here 's the main duty required every man must be faithful in communicating the gift which he hath received and after that measure that he hath received it For the kinde Though a Christian be the freest man in the world as being freed from Satan Sin Hell the Law c. yet is he to be of all others the most serviceable He must employ his gifts as a member of the body for the good of the whole He must not put his light under a bushel nor hide his Talent in a Napkin The Magistrate must administer justice duly and truly relieve the oppressed judge the fatherless defend the widow break the jaws of the wicked c. as he who beareth not the sword in vain The Minister must do service with his gift Preaching in season out of season c. The Housholder must instruct and train up his Family employing all the wit and knowledge he hath to this end as Abraham he must pray with them and go before them in an holy example The Husband must minister his gift by living with his wife as a man of knowledge c. The wife must live in subjection and build up her house and as a mother lay out her breasts for her yong ones if God hath given her milk and strength The Servant must put out his gift in his business and not be idle untrusty an eye-servant c. He that hath knowledge must teach the ignorant admonish the disordered exhort them that begin to slack comfort the heavy c. If any hath wealth he must distribute thereof as need requires If any have skill in Physick or in any thing that is useful to man yea or to beast they must minister it nay there 's not the meanest work done in faith and for conscience which pleaseth not God as a Preacher in the Pulpit or Magistrate on the Bench. Reasons 1. As the Sun shines not for it self nor the Earth bear for it self so have not we our a gift for our selves but for the common good 2. The perfection of gifts consists not onely in the having of it but in the use thereof 3. The Communion of Saints which we believe requires it and this makes a man likest to God 4. This brings most peace to our consciences both in life and death 5. This procures credit while we live as a good name and memory when we dye 6. We are divers ways partakers of the gifts of others and so must make them partakers of ours 7. Our gifts encrease by using the more we bestow them the more we have them nay even for outward things he that soweth liberally shall reap liberally 〈◊〉 1. This rebuketh those that employ not their gift at all and that either through discontentedness because it s not so great as they would or others have but he is unworthy of more that will not make use of one talent one well used would encrease or through envy as desiring to be singular or through laziness both Magistrates Ministers Hous-holders c. failing this way these are warts and scabs no true members of the body droans and not true laboring Bees 2. It rebuketh those which employ their gifts not for the common good but meerly for their own private advantage as most men would not work or employ themselves in a calling were 't not for their own ends and to grow rich thus were it base and mercenary in a Minister to Preach for filthy lucre thus many do their work and make their wares so slightly and deceitfully that others are thereby cousened though themselves be enriched 3. It rebuketh such as do hurt with their gifts as if a Magistrate by his authority would pervert judgement oppress the righteous maintain bad causes or persons c. If a Minister would by his preaching discourage the godly and strengthen the hands of the wicked If a Lawyer would employ his wit and skill to finde quirks and quillers to hinder a good cause or make good a naughty matter If a Chyrurgion would keep his Patient long in pain and keep back his cure that he might gain the more by him If a strong man would abuse his strength to pour in strong drink If a wealthy man would abuse his means to oppress his inferiors hunt good men out of their places set up disorder and riot c. If such as have wit would abuse it in devising mischief If any having knowledge in the Scriptures would cavil against the truth defend sin give ill counsel to others c. might they not be taxed for ministring their gifts cursedly It had been happy not onely for others but even for themselves as whose condemnation will be the greater that they had never had these gifts If even he that hid his talent doing no good therewith was so severely punished and if even the fig-tree was cursed that did baâ—e no fruit then what shall become of them that bring forth bad fruit that employ their talents for the hurt of others Even here judgements do attend them They shall not be established upon Earth they shall hot live out half their days evil shall hunt them to destruction For the measure Every man must minister according to the measure he hath received having received much he must not minister a little he that had five Talents was called to an account for five to whom men commit much from them they look for the more Obj. The Apostle saith If there be a willing minde God accepteth of a man according to that he hath Answ. True it is not beyond that he hath but according to that he hath he doth and will account with men This rebukes those that having received much yet care not how little they distribute Many men of great knowledge yet
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
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
Professors oversight 2. It will depart from its own rather then break love as give way in conference and yield though we know we have the truth so it be in small matters after offences yield and sometimes seek Reconciliation though it were meet the other should seek to us for why it more prizeth and esteemeth love then small matters It will lay down the bucklers go on the lower ground yield the way or the wal when there 's no reason for it 3. It doth no hurt it s against the nature thereof so to do whether in life chastity goods and good name See it in God a perfect patern of love He doth all good no hurt to his Children It provokes not but strives by all means to please all as far as may be with a good conscience it seeks not its own things but others as well 4. It s not easily provoked but forbears forgives puts up c. It wil cover natural infirmities such things as be weaknesses in our brethren natural defects not done of set purpose or breaking out into extremities As some be a little too quick some a little too slow some seeing a fault are too ready to speak some a little too slow to speak or reprove some a little too fine earnest negligent merry solemn others a little too homely and plain remiss sad sullen c. If they were not so much on either hand it were better These love will cover or nothing love will not stand upon them rebuke or reproach them it will not deal hardly with them for these things but wisely bear them Thus will a loving husband bear with his wife that fears God though haply somewhat quick and curst haply not so cleanly or provident altogether as were to be desired So a wife with her husband though haply not so affable or whose nature will not suffer him to use such complements to his wife as some can with facility So if a servant be very trusty and careful to please onely somewhat slow the Master must not hereupon rebuke him too oft too openly too sharply sometime lovingly in private he may So a Neighbor confers with a Neighbor and the one is a little too quick love will not see it but consider its a natural infirmity it s not much out of the way though somewhat it is love will not exasperate him or answer him tartly but go on friendly in a maner not so much as taking notice thereof Love will also cover and put up wrongs done unto it not seeing small ones but forgiving and putting them up saying Thus ought I to do he is a man I am also subject to offend my Neighbor and would be forgiven and stand also in need that others should pardon me And as a Christian I must do For I sin daily against God and so crave to be forgiven of him as I forgive others If they be greater matters yet love will easily accept of any indifferent conditions of agreement and that unto Seventy seven times If they be so great that without great prejudice to our estate and reputation they cannot be passed by then its lawful to have recourse unto the Magistrate and use the benefit of the Law but so as there be no malice and the revenge be not in any case sought after Herein two Caveats must be observed It must not be for trifles which ought rather to be forgiven and it must be the last remedy when all other ways of more peaceable and quiet agreement have been tried as the cutting off of an arm or leg when no ways else will help Hereto belongeth also that love covers folks faults from the World except it hath cause and calling to speak thereof commonly it speaks of their vertues The contrary is most wofully common little of mens vertues except a word or two to make way to speak of their faults and these we delight to be much in As the Crow that likes the Carrion and the Hog that delights in mire rather then to lie on the green grass or the Flie that is more on a galled or sore place of a Horse then on his whole body or one that passing by sweet flowers in a garden gathers Hemlock onely 5. It s bountiful beneficial and helpful not having that to it self which it hath but ready to distribute and communicate to the good of others whether they be gifts Spiritual or Temporal Spiritual for love begins at the Soul and doth good to that first whether of our Children Servants or Neighbors Love taketh to heart their Spiritual wants giving counsel to the ignorant doubtful comfort to the afflicted admonition to them that be out of the way exhortation to them that be in the way and especially if they begin to slack adding prayer for all Temporal It will give to the poorest that are to be helpt by alms as it is able it will give in greater measure on solemn times yea of the main stock in persecution or hard times it will give cheerfully and such God loves it will also give quickly that is to give twice it will also lend to them that be a degree above the poorest which having a Trade Skill and will to follow their Trade onely want a stock to employ themselves and theirs These a man is as much bound in conscience to lend unto according to their ability and honestly to pay again as to give a piece of bread or a peny to a poor miserable creature by this help many have lived in good sort and brought up their Families To the wealthy that have no need of us yet we must be neighborly and friendly communicating in kindenesses with them inviting them also sometimes to us and going to them being invited so we must visit them in their sickness and heaviness and comfort them in the best maner we can Now love being such a thing and these being the properties thereof if we try the world by the same we must needs conclude that there 's little love in the world 1. Who takes not things in the worst part hardly construing mens words and actions the doubtful ones haply not bad they judge to be evil those that be evil indeed they make far worse then they are Thus did Ely judge amiss of Hannah when her lips onely moved the Jews with our Savior Christ when he said Destroy this Temple this is the cause of innumerable contentions and breaches among men 2. For departing from right who doth it who stands not out stifly to the uttermost This is an usual speech It s my right and I will have it I ask no more but my right and that I will not lose this is thought but reasonable and he is thought but an honest man that will have but his right but it s an ill speech and resolution whether it be in conference If a man know he hath the truth
to our selves or the use of any lawful means If he set open the door then we may go out but not break away but be content so long here to stay as God shall see meet The world cannot abide to think of death or of the day of Judgement would buy them off yea but to be deferred with much money an ill sign nay many of Gods Servants be much to blame some so addicted to the world as not willing to part with it O ye be of little faith It s base that any thing here should take up our affections from longing to be with our true Inheritance Nay thus some Christians are held lingring indeed and that for wife and childrens sake especially namely to see them brought up and kept from evil courses seeing often the contrary through the want of Parents the wrack of many children As for the most part this argueth weakness of faith in Gods providence especially if their desire be excessive for God can provide for them without us moderately to desire life for this cause or only to do God some other service is tolerable always provided that it be the love of nothing here below that detaineth our affections but that we so esteem of the world and all that is in it as we see no cause in it why it should take up our hearts and make us linger here The causes that should make us desire to be hence should be sin and the desire to be with God sin to chase us hence and the love of God and Heaven the excellency of that place and state should allure us thither Some desire to be gone but it s most ignorantly and desperately for its onely because they be in trouble full of pain have many crosses Thus many make away with themselves others impatiently wish to be gone poor mad fools not knowing what is a coming onely looking to be eased of the present grief O our poor folly also and the earthliness of many of Gods people that are not wearied hence by sin and by their corrupt nature and continual spring of sin that they cannot be rid of but annoys them daily and continually Therefore God is pleased to send them sorrows and pains and with a week or fortnights pain they are made willing to dye that were not so before A great fault of sundry Christians that have their hands and heads so full of business as they cannot desire to be gone nay had need of a twelve-moneths warning to set their matters right This is not Pilgrim-like they may hap not have a week therefore so walk as you may ever be willing to be gone and be ever of this minde that to be gone is most happy and most to be desired 10. Pilgrims the nearer their Journeys end they are the gladder So ought Christians that have passed many years and are grown old to thank God highly that now their salvation is nearer then when they first believed it that they would not their time were to begin again and that they were yong again c. but thank God they draw nearer the shore where they shall arrive at the Haven of rest Ancient Christians near their end have this advantage that they have almost past the Pikes yong ones know not what remaineth for them yea every day a Christian at night should thank God that hath brought him safely one days journey nearer his end then in the morning Many think they grow old too soon too fast if they could make their years stand still as Joshua's Sun they would be glad Verse 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation VNto the former Exhortation of purging the heart he adds this of looking to our outward behavior and conversation among men namely that it be honest good godly and every way such as may not onely not be offensive but may be of good example yea to the very wicked that though for a time they speak evil of us as our nature is to do of every one that differs from us thinking our own courses still to be best yet at last they looking more narrowly and seeing our constancy in well-doing may be enforced to think well of us and whensoever God shall touch their hearts with his grace they may glorifie God and say This is the onely true way of worshiping God and thank God for it and all the means that have brought them to the sight of it The parts are two 1. The Exhortation 2. The Reasons thereof The Exhortation is to godly life and that is inlarged by the circumstance of persons or company before whom namely the Gentiles that is the Idolatrous Wicked and Unbelieving The Reasons 1. That they may be prepared to their conversion by beholding our good life which is set forth by the contrary in former time namely their speaking ill of us 2. That they may glorifie God which is set out by the time namely when God shall please particularly and in a special maner to bestow his grace upon them so that by our innocent godly life led among the wicked we shall provide for our own credit their good and Gods glory which is the thing we should chiefly aym at in all our actions Here observe we first our Apostles order He begins at the right end as a wise Builder he lays a good Foundation then builds on it as a skilful Chyrurgion he first purgeth out dead flesh then heals which else would heal and break out again Reformation if ever if be good must begin at the heart No man can have a good conversation whose heart is Unregenerate and Unsanctified for from the heart proceeds the life if sin and lusts be nourished there they will break out as fire hid in straw or dry wood for our bodies are as apt to execute as our hearts to broach evil For one to purge the Channels and leave the Fountain foul were to lose his labor for one also to pull off the tops of the weeds and leave the roots still were to no purpose The heart must be washen kept cleansed from inward lusts else no godly life 1. This confutes the Papists that talk of good conversation and yet regard not the heart either seek after true justifying faith whereby to purge the same 2. This shews and rebukes the folly of those that think to frame a good life as civil persons and yet never knew the corruptions of their hearts nor what Faith means that purifieth the heart nor make Conscience of their inward lusts Hence it is that they shamefully deceive themselves especially in the first Table and in the sight of a true Christian that can tell what belongs to good conversation Numbers think upon occasion they will never do as they have done but promise great amendment as upon
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
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
them occasions of sinning cease therefore to be wicked else shalt thou never cease to be miserable Be not afraid of their terror neither be troubled To comfort them in their sufferings for Christ he removes the enemy of constant and patient suffering namely Fear Be not saith he afraid of their terror neither be troubled that is Either be not afraid with the fear of ungodly men and such as have no hope in God who in the very least danger are altogether dismaid as the words in Isa. 8. 12. whence these seem to be taken do imply or Fear not the things wherewith they seek to afright you the Apostle using the words but to his own sense Fear not their faces big looks threats prisons censures and tortures neither be dismaid at them fear is an enemy to constant suffering as a coward can be no true Soldier and therefore are we often diswaded therefrom This hindred Nicodemus from coming unto Christ by day and multitudes from confessing him even for fear of the Scribes and Pharisees made Peter deny his Master and because of this in all alterations of Religion most turn with the time And would not many be more forward in goodness then they are if it were not for fear of displeasing O strive against this fear and be couragious so were Daniel the three Children the Apostles Moses the holy Martyrs c. Their Faith overcame their fear we need not fear men or what they can do to us for God will stand by us we must fear him fear to sin against him for unbelievers and fearful they shall have a fearful portion such as fear man more then God flye from the stroke of a childe and fall into the hand of a Gyant from a straw to a sword Verse 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear HEre 's the true means of constant and patient suffering even faith resting it self confidently on God But sanctifie the Lord God in your hearts We sanctifie God or his name as it s in the first petition of the Lords prayer not when we adde any holiness thereto which is holy beyond comparison but when we acknowledge and give that holiness which belongs to it Particularly herein we sanctifie the Lord in our hearts when we believing his faithfulness in his promises do thereupon rest on him in time of our troubles and this is to glorifie him Faith is the mother of constancy in suffering I know thy faith and thy patience Be thou faithful unto the death c. By faith those worthies mentioned in Heb. 11. did undergo all their sufferings This is the victory that overcomes the world The want of faith makes the world flye from God and his cause weakness of faith causeth fear to overflow us as in Peter and Cranmer as soon as we see some trouble to arise then are we ready to say with Peter O Master we perish If we do believe our selves to be the Lords and that our cause is just and good and that he hath all power in his hand and that none can stir further then he pleaseth and that he will strengthen his servants to endure and after this transitory life translate us unto life everlasting O this will encourage us indeed Labor we therefore for a good stock of Faith now in this time of peace and let us in our daily tryals reproaches and afflictions exercise the same and make good use of it If in these we can give glory to God by depending on him we may trust our Faith will not fail us when greater tryals shall befal us to believe God of his Word is to give glory to God as on the contrary to faint tends to his dishonor and as to believe on him is great ease to our selves so not to believe but faint very troublesom And be ready always to give an answer c. He proceeds to another duty as a fruit of the former trust in God exhorting us in token of our Faith in God that we be ready with courage to acknowledge and make confession of our Faith to those that shall demand a reason thereof This we must be ready at all times to do and so often as we shall be called thereto and to all men that have authority to call us and to any that shall demand it with a desire to learn or whensoever and wheresoever we shall see it meet and requisite so to do as the Spirit of God will direct his servants where when and to whom yet so as we do it with courage meekness and godly reverence Our duty then is not onely to believe the truth of God in our hearts but we must be ready outwardly to make profession thereof and confess the same with our tongues when God shall call us thereunto Abraham Isaac and Jacob walk'd as Pilgrims here on earth professing themselves Gods servants and Joshua professed That he and his would serve the true God Accordingly must we both by our speeches and actions declare whose servants we are so walking as that men may see we are not ashamed of God or his Word and way whatsoever others do most do yea rich and wise men do the great ones of the world do yet do we thus walk daring do no otherwise and not caring who know our carriage and behavior and though they scoff at it as scruplous too strict and precise and call us fools for our labor and ask us Why we do not thus and thus as we see most men do yet need not we be dismaid as being warranted by the Word of God So in all Companies we must make known what we are If we hear any rail at goodness speak ill of good duties oppose any part of Gods truth reproach the professors of Religion whether unknown or known unto us we must take the cause in hand standing for the defence of Gods truth and servants If by our timely answer any good may come to the Gospel we must not through our silence betray the same but if we be among scorners and dogs we must shew our dislike by departing from them Thus must we do being in company with prophane ones so if we be among Papists or other adversaries to the Truth we must have the zeal of God in us so if it be in the times of persecution that we be called forth by Magistrates or their authority we ought not to flinch nor be ashamed or afraid but shew what our Religion is what our Faith and Hope giving a Reason thereof out of Gods Word or if they demand us about any point of Religion we must in the defence of Gods cause speak our consciences freely Thus if the Jews or Turks should call us to know through whom we did hope look to be saved we must
as well as man he both endured the infinite wrath of God and besides his person was of such infinite worth as gave such value to his sufferings as fully satisfied the justice of God 1. This confutes the Papists who make Christs sufferings imperfect two ways namely by teaching that we our selves must suffer the punishment of our sins hence are all their masses penances pilgrimages alms-deeds and charitable Works to take away the punishment of their sins after Baptism and by their renewing of Christs Sacrifice in the Mass which is as they say a Propitiatory Sacrifice for the sins of the quick and dead Their distinction of bloody and unbloody is but a shift 2. This is a wonderful comfort to all Gods children that our debt is so fully dischaarged that there 's nothing remaining for us to suffer Thus of the first The second concerneth the quality of the person which suffered He was that just one the Lamb of God which was undefiled and without spot conceived by the Holy Ghost in the womb of the Virgin had he not been such a one he could not have been our Savior Though he was innocent yet were our sins imputed to him and though we have not suffered neither of our selves have Righteousness yet as verily as he had pain and sorrow we shall have mercy and Salvation through him what can be more comfortable Thus of the second The third concerneth the persons for whom he suffered The unjust not the Devil nor Reprobates but for the Elect which yet are by nature unjust and wretched servants of sin and children of wrath as well as others He hath suffered for them that be never so unjust provided they feel their misery and have course unto him for help 1. Then for them that be in great distress for their sins and think they be so many and so great that they cannot or shall not be forgiven let them be comforted Christ came to dye for the unjust to call sinners to repentance to seek and save that which was lost If being weary you will come unto him as he invite you you shall be refreshed Though their sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Paul was a great sinner yet forgiven 2. Let such as bad as they be yet come to Christ and be truly humbled He came to save such as thou art as Mary Magdalene Zacheus the Jaylor and such others His mercy on them may put thee in hope and provoke thee to seek unto him Thus of the third The fourth Why he suffered for sins for our sins to take them away for they onely are our wo our sins caused all Christs sorrow and his sorrow is our happiness Thus of the fourth The fifth To what end he suffered that he might bring us to God Ever since Adams fall we are gone from God and born strangers nay enemies to God and therefore further and and further off from God and are gone to the Devil indeed Now Christ by his death reconciles us to God and him to us and makes a blessed peace so as we may look up to him as to our Father and come into his presence with comfort He also gives us grace by his holy Spirit to be renewed sanctified and so to do works pleasing unto God and when we dye brings our souls to God as afterwards possesseth both body and soul of Heaven 1. Then how infinitely are we bound to God how welcome should Christ Jesus be to us all One would think all should flock unto him for as none are with God but such as came by him so neither shall there be All that mourn for their sins come to him believe in him and obey him he will bring them to God such as continue in their enmity against God shall for ever be separated from him Many hope to go to God that were never reconciled to him through Christ nor sought after it but it s as possible for a dog for the Devil to enter into Heaven as for us without being reconciled to God by faith in Christ Is it not lamentable that Christ should have so few that enquire and search after him nay that reject him being offered again and again 2. How welcome faithful Ministers should be to the world The worst hurt we wish you is but to bring you to God we are appointed Christs instruments herein we must Preach him and perswade you to embrace and believe in him by whom you may be brought unto God we have a worthy task and work and so must not either be idle or by false teaching and wicked living drive you from Christ but be faithful that your Salvation may be our Crown yet of all persons and kindes of people the world thinks we may be best spared and are unto most of all others most unwelcome But not alone Ministers but even every private man must help men to God as much as he can They that by vile counsel bad example or otherwise drive men from him are not Christs but the Devils instruments and Factors Thus of Christs sufferings Being put to death in the flesh This clause concerneth his death as the following his resurrection He was put to death concerning his Humane nature for as for his Godhead it could not dye and he was quickned and raised again by his Divinity and Godhead By flesh is meant his whole Humane Nature as in the following By Spirit his Divine Nature Our Savior suffered not onely in body and soul things intollerable but he also dyed gave up the ghost as all the Evangelists set down and other Scriptures testifie as they also that speak of Christs blood of his offering himself a Sacrifice for our sins of his bearing our sins on his Body on the Tree and the like This was prefigured of all the Sacrifices of the Old Law The Prophets also foretold that he should be slain Neither could it have been otherwise or otherwise he been a Savior for us for our sins deserved death and God had pronounced that death should be the reward thereof This his death was voluntary accursed as we had deserved it for our sins and for a common good Which meets with that wicked opinion of the Jews that neither think it voluntary nor that it is a propitiatory Sacrifice for sin as it is indeed and wherein our happiness lyeth and without which we must all have perished for ever The benefits ensuing to us hereby are divers 1. We are delivered hereby from all kindes of evil from the first and second death and all forerunners of both and from our sins the cause of all It s the blood of Christ that cleanseth all our sins So from all Spiritual enemies See Luke 1. 71 74. Col. 2. 15. Heb. 2. 14. 1 John 3. 8. So from the second death Rom.
diligence hereunto seek after this cry for this we must not content our selves with any shadows of grace but seek after true grace which is to salvation we must not content our selves to be of the family of the righteous but must labor and finde that we our selves are righteous 5. In that he termeth those eight which were saved Souls by which word also elsewhere men and women be meant which is not at any time given unto any other Creature Note that Men and women be more excellent then all other Creatures they have reasonable souls and so capable of the mysteries of God of the image of God of the graces of his spirit and immortal souls and so capable of living in glory for ever 1. If God hath bestowed infinite more cost on man then on all other Creatures how should we by serving God with our reason and having our souls adorned and filled with the gifts of the Spirit of God labor to excel them O the miserable and base madness of most men who though being endued with reason they are apt to serve God best and may observe all Creatures serving them in their kinde yet rebel against him and so become indeed void of reason And how do most let their souls lie unfurnished of saving knowledge and other graces like bruit beasts Happy they had been beasts God made them men but they live like beasts that perish 2. Our care must be more for our souls then our bodies Those be immortal shall live even when parted from the body O the folly of most people that toil and care for transitory things as profits and pleasures food and raiment but have no care for any thing that is eternal God gave them souls capable of immortal glory and they have so neglected the seeking hereof as that they must dye eternally and be in wo for ever Noah and the old world were a right picture of the good and bad in our age while he was carefully workiug they took their pleasure but in the end he was saved and they drowned So now the servants of the Lord they knowing their sin and danger they spend their time in mourning and humbling their souls and in making of an ark of Faith and true Repentance wherein to save themselves from the flood of Gods wrath which they know they have deserved They take pains to hear read pray mortifie their affections and lusts abridge themselves of many profits and pleasures having many reproaches from men and hard measures yea it may be crosses and afflictions from God to further them in a good course while in the mean time the common sort they follow the swinge of their own hearts and do what they list they follow their profits and pleasures like Esau and often escape afflictions and have great prosperity so that one would think their case happy in comparison of the state of the people of God But mark the end time will come that the people of God shall be saved and escape drowning when the jolly world shall fall into the pit of eternal perdition So the children of God begin in tears but they end in joy whereas the wicked begin here in jollity but must end in eternal howling which of these is the best chuse the first or the last that which perisheth or that which endureth to life eternal Verse 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the Resurrection of Jesus Christ. HEre the Apostle sheweth That those of old had Types of their Salvation as well as we for the preservation of Noah in the Ark from the flood when the world was drowned was a Type and Figure of their eternal Salvation from the flood of Gods wrath by the Messiah to come To which Type of theirs we have another correspondent answering Type or Antitype a Type fitly answering and like theirs even Baptism which is a sign and seal of our eternal salvation and so is said to save us It saveth us that is sealeth up our salvation not that the outward Baptism that is the washing of the body with water doth save for that Hypocrites may have but the inward that is the pardon of our sins in Christs blood and purging our nature by Sanctification whereof being assured by Faith we have a good conscience and hereby have boldness to make demand and challenge of God eternal Salvation which God cannot deny having so covenanted in Baptism to the believer and hereunto we attain not by the work wrought or our being Baptized but by the death and resurrection of Jesus Christ his death purchasing it and his resurrection witnessing the same whereof this last which is the complement and finishing of the other is onely expressed in this place The like figure whereunto c. Here note That Throughout all ages the godly have been saved by the same means that we be we by faith in Christ who is come as they in him to come They are the same spiritual meat and drank the same spiritual drink onely we have a more fuller and clear revelation of him Even baptism doth also now save us c. This is the first Sacrament of the New Testament and is ordained in the room of Circumcision as the Lords-Supper in the room of the Passover as Circumcision did precede the Passover so doth Baptism the Lords-Supper that being a sign of our ingrafting this of our growing in the Church and as amongst the Jews even Infants were to be circumcised so amongst us Christians are Children to be Baptized Hereof the outward sign is water whereby the blood of Christ is fitly resembled which is that effectual water which doth wash and cleanse our souls It must be pure not mixt water in respect of great personages neither must any thing be added thereto as salt oyl c. And the person Baptized must neither be marked with an hot iron as amongst the Ethiopians nor Circumcised as its the practice of others In ours though some things be retained which some good men have stumbled at yet they that be so shie of them as to forsake the Church as the Separatists do or neglect and omit Baptism or break the peace of the Church by seeking to have their Children Baptized elsewhere they are too bird-eyed and I think its ignorance and weakness in them if they were retained as the Papists used them putting holiness in them superstitiously yet if there were no other cause but this we should not forsake the Church nor refuse Baptism much less seeing our Church doth altogether protest against superstition in them and retains them for order only The thing signified is the inward cleansing of the soul which being impure through sin is filthy before God till it be washed by the blood of Christ and Spirit of Sanctification yet as there are some which will
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
thy felf as lay hold on Christ for Salvation If any man speak c. Whoso is in the Ministery ought to Preach no gift makes a man a Minister allowed of God but the gift of preaching even to be able to open the Scriptures soundly and apply the same wisely to the peoples edifying How shall they believe in him of whom they have not heard saith the Apostle and how shall they hear without a preacher and how shall they Preach except they be sent That is gifted and quallified by God for the place even being able to do that which is apt to convert souls which no gift else can do but that of preaching the Word The Scriptures read are but as a goodly Carpet folded up together but by preaching the beauty thereof appeareth This our Savior enjoyned his Disciples and the same did the Apostle Paul require of Timothy 1. This rebukes those which howsoever having an outward calling they stand in the room of Ministers and therefore their actions are not to be counted void or nullities run before they are sent are blinde watchmen Messengers without an errand dumb Dogs as Idols having mouthes but speak not c. 2. This rebukes a number of silly people which conceive it sufficient if their Minister be but a Reader We have a very honest man will such say true he cannot preach but he doth his good will and we can desire no more of a man and a very fellow-like man he is c. But if it happen they have a godly Preacher what is their note then we have a Minister I would we had never known him some say he is learned and he preacheth indeed but he is so troublesome he hath spoiled our Town quite we were all as quiet as could be till he came but now there is such finding of faults and bringing up new Orders as we cannot tell what to say a good many of the best of the Parish will do what they can to remove him c. Thus the world loves reading Ministers They say of Schollars they be the most conscionable They care not how little they have for their money but its true also of a number of silly miserable people They can have no more of a man then his good will they say But they would not say so of a Carpenter or any Workman or Servant they hire if they do not the business they are set about they would have others Let him speak as the Oracles of God That is both Preach the very Truth and Word of God and as its meet or as it becomes the Word to be handled Ministers must Preach the Word of God they must not deliver any thing to their people but that which they have received of God So did both the Prophets and Apostles they stand in Gods room and are to bring his Message neither must they deliver any word whereof they may not truly affirm Thus saith the Lord This is the Word of the Lord Nothing else feeds the soul other things are poyson or chaff yea we may answer for what we say before God upon our salvation or damnation 1. This reproves divers as namely such as by their erroneous Doctrine destroy souls they give in stead of an egge a scorpion and for food poyson Such as by telling strange and forged miracles of this and that Saint endeavor to uphold one lye of Popery or other Such as teach mens traditions or their own devices and opinions contrary to Gods Word Such as wrest the Word of God and discourage the hearts of the godly and strengthen the hands of the wicked making their Text speak what God never meant Such as Preach Gods Word but so mingled with mans inventions as they Preach not Gods Word but their own fancies Thus many stuff their Sermons with Authorities of men as of Heathen Poets Philosophers Historians and that in strange tongues which though turn'd into English yet what a loss of time what a breaking of the peoples attention must there needs be hereby what thrusting upon people mens authority use indeed may be made of those in private and humanity serves as well as an handmaid to Divinity but its Gods Word onely which can stablish the Conscience If we use them publiquely the same must be done sparingly to special purpose on some special occasions as when we have to do with Atheists c. and not to the common people 2. This may instruct people that they hear nothing at least receive nothing but the Word of God My sheep hear my voyce saith our Savior and a strangers voyce they will not hear Therefore they must be able to try what they hear we must not be like children carryed about with every wind of doctrine Solomon counts it the property of a fool to believe every thing if we should in stead of being fed we might be poysoned we must with the Bereans search whether the things we hear be so and so they were neither curious nor captious yet they would receive nothing but the truth A man may tell money after his own Father not because he thinks he would deceive him but because he may be deceived we take not upon us to have dominion over your Faith that you should believe whatsoever we say because we say it but if it be not according to Gods Word take it but upon exchange All that we hear and Ministers deliver must be according to the Scriptures which is the rule and touchstone and when people have knowledge and can try what we â—each we should be far from being angry and saying It was never merry world since every Taylor and Shoemaker could talk so much of the Scriptures and finde faults with mens preaching would we have the peoples eyes out True the Papists cannot abide it in the people but tell them They must believe as their Ministers believe c. This is as bad a sign in them as may be But alas we have cause to complain of peoples ignorance it were even just with God to let them fall into the hands of deceivers as having got no knowledge all this while Ministers must preach as it becomes the Word of God even with all reverence and authority with all courage and boldness yea so as that they declare by their lives that they believe it to be Gods Word even by being first in the practice thereof and obedience thereto 1. This serves to reprove divers as namely those that mingle tricks and conceits to tickle the ear and are all in their Inkhorn terms riming and running on the letter c. together with those that have itching ears and delight in such things It s a sign of a sickly ill disposed stomack to whom the wholesom food of the Word is not sweet except it have some such strumpetly sawces Those that through sear keep back Gods counsel not revealing his whole will those that live daily in
pass to it at death so shall they have no stop at the day of judgement Among earthly Judges when a cause hath gone current on a mans side a great while yet at last either by corruption of Jury or Judge or by some evidence come to light not seen before all may be dasht and turn'd the other way It shall not be so at Gods judgement seat there will be question made of the damnation of some but no question made of the salvation of any of the godly But the difficulty is in this life it s an hard thing for a man to get to heaven called therefore a Straight gate and Narrow way a hard thing to come to be a Christian a converted person and an hard thing to continue therein and grow forward God hath much ado to bring us to grace and then much ado to hold us therein as he had a great deal ado to get his people out of Egypt and into Canaan sometimes themselves by murmuring lingering c. and sometimes others as Pharaoh the Red-sea c. proving hinderances thereto so hath he to get one of us out of the bondage of the Devil out of the Egypt of sin The Devil holds the world hinders yea our own wretched nature is not willing to come out What a stir hath he how many Sermons Threatnings Promises secret gripes of Conscience Warnings of the Spirit purposes to come out and yet keep in still ere we will yield yea how is God fain almost to pull us out by some crosses or sharp afflictions as the Angels pulled Lot out of Sodom how hardly are we throughly humbled for our sins when cast down how hardly comforted when we have got it how hardly do we keep it what a stir with our hearts to leave our old courses and take new and when we have begun yet what ado to hold out what revolting and backsliding hearts have we ready to wax cold and to linger after our old lusts so hard it is to do any good duty well The Devil like Pharaoh pursueth us and labors by all means possible to hinder us from all good altogether or from the right performance of it so also to draw us to all evil Then the world like Pharaohs Soldiers labors to hinder us by their ill example by ill counsel by vails of profits and pleasures and if these not by reproaches and troubles that it will raise up Our own Nature is worst of all as having a lingering after our old sins as the Israelites after the fleshy pots of Egypt sometimes we think like them we shall never hold out there be such lets in the way high walls and Anakims c. so that we get forward hardly as a man that were to go up a steep hill and had three great weights hung at his back so that we have such continual need of the Word Sacraments Prayer Meditation Conference Watchfulness that unless hereby we wax cold and grow out of order nay notwithstanding all these yet what ado to keep our hearts and lives in order and our selves within compass but we slip and stumble and grieve and up again and down again yea if the Lord to all these means should not adde some one or other affliction it would be yet more hard The Lord is fain to pull us with that strong cord also and this is chiefly meant here they are scarcely saved even because they are forced to be brought through many troubles so that as a man that is to climb such a steep hill as he cannot fasten his feet but is fain to get Daggers in his hands and sticking them into the ground c. may be said hardly to get up and as when two Armies fight for a Town one while one part prevails another while the other at last the better side prevails but notwithout much pains many wounds shrewd blows and continual labor we may say They got the Town hardly the like may be said in this particular Who knoweth not the truth hereof in his own experience how hardly canst thou be humbled how hardly drawn to renounce thy lusts how art thou fain to wrestle before thou canst do any good what continual need hast thou of prayer good company c. yea who knowing any thing seeth not he hath need of his crosses and that it was good for him that he was afflicted 1. This crosseth the most gross and yet most common conceit of the world that its an easie matter to be saved that there 's no need of such preciseness but that if men mean well God will be content and though one have lived badly yet at what time soever they repent for which a quarter of an hour is enough it shall be well with them and hence it is that the Word and our Preaching is of such small account and that so few take any pains to be saved but take pains for the belly and back and to grow rich c. Ignorant persons look not out but content themselves with a blinde good meaning without any part of a good life so prophane persons so worldlings so civil ones Though the Scripture requires us to labor strive give all diligence study seek yet will not they take any pains nay not onely so but they laugh and gibe at them that labor herein as fools or idle persons What art thou woful wretch that darest cross the Lord so directly He saith It s a strait way and few finde it and to this end bids Strive Thou sayest it s no such matter If it were as thou dotest Christ might not onely have spared those speeches but indeed the whole Scriptures for what use of any but to bid people live as they list and at last cry God mercy and all is well No God must make new Scriptures and chalk a new way to Heaven ere ever thou shalt finde that thou lookest for But what art thou that neither wiltst take pains to save thine own soul nor canst be content that others should Dost thou think that they be idle persons that take pains to hear the word O they could follow the world and that too hard but that they know one thing is needful Could they not sit at home in their chairs or keep their beds as well as rise and toil c. but that they know that they cannot so get Heaven but that they have need to use all means and that little enough though thou seest no such thing Indeed to lead a careless life to do good if it come in the way and if ill come in the way to be as fit for that c. a few Sermons and little hearing may serve for such a life but this is not the way to get Heaven If ever thou wouldst be saved thou must change thy minde and practice and believe the Scriptures that its a strait way and accordingly bend thy self to begin to take pains to see and confess thy sins to labor for faith to turn
and conversation must accompany one another Observ. Ministers must love and affect their people 1 Cor. 4. 15. Gal. 4. 19. 1 Thess. 2. 7 8. Iohn 10. 11. Reason Use 1. 2 Cor. 12. 14. Use 2. Observ. The Saints are to be the objects of our love Use 1. Use 2. Heb. 13. 17. Wisdom requisite in the Preachers of the Word Philem. 7 8. See 1 Tim. 5. 21. 2 Tim. 4. 1 2. Acts 13. 10. Mat. 3. 7. and 23. 13. 2. What meant by fleshly lusts Doctr. There are remnants of sin in the very best 1 Cor. 13. 9. 2 Cor. 7. 12. Use 1. Two sorts of sinners Use 2. Rom. 8. 13. Gal. 5. 24. Col. 3. 5 9. Rom. 6. 2. Gal. 5. 25. Evil thoughts cast in by Satan or from our selves The causes of evil thoughts from Satan How to be rid of them How to discern them from those which arise from own nature See Perkins Cases of Consc. pag. 163. Use 1. Rom 7. 7. Use 2. Use 3. Use 4. Use 5. How to prevent evil thoughts How fleshly lusts fight against the soul. Iam. 1. 14. Rom. 7. 19. Rom. 6. 23. Use 1. Use 2. Use 1. Rom. 8. 13. Use 4. Mark 5. 4 5. Doctr. Believers are here strangers and pilgrims Gen. 47. 9. Heb. 11. 13. Psal. 119. 19. Iohn 15. 19. Heb. 13. 14. 2 Cor. 5. 1. 1 Iohn 3. 2. Use. Properties of Pilgrims Applyed Rom. 12. 4. Tit. 2. 11 12. Applyed Mat. 6. 19. Iohn 6. 27. Rev. 14. 13. Psal. 17. 14. Applyed Luke 21. 34. Heb. 12. 1. 1 Cor. 7. 31. Ier. 6. 16. Applyed Luke 3. 10. Acts 3. 37. Applyed Psal. 119. 11. Psal 25. 4. Psal. 27. 11. Applied Applyed Applyed Iohn 15. 19. 2 Cor. 5. 1. Applyed Matth. 6. 10. Object Sol. 2 Cor. 5 2. Phil. 1. 23. Applyed Doctr. Reformation must begin at the heart See Ier. 4. 14. Mat. 12. 33 34 15. 19. and 23. 26 27. 2 Cor. 7. 1. Tit. 2. 11 12. Use 1. Acts 15. 9. Use 2. Mat. 5. 22. Use 3. Tit. 2. 12. Obser. Christians are also to have a good conversation See Mat. 5. 16. Rom. 12. 17. 2 Cor. 8. 21. Isa. 4. 3. Prov. 22. 1. Eccles. 7. 1. Phil. 4. 8. 1 Cor. 6. 20. Tit. 2. 1â— Use 1. Use 2. Tit. 1. 16. 2 Tim. 3. 5. Observ. Our whole conversation must be good Psal. 119. 6. Htb. 13. 18. Iames 9. 10. 1 Cor. 10. 31. Col. 3. 17. Luke 1. 75. Use Mat. 5. 19. Mark 6. 20. Mat. 23. 23. Dan. 2. 33. Doctr. Christians arâ— to live godly even among the wicked Exod. 23. 2. Rom. 12. 2. Ier. 15. 19. Phil. 2. 15. Gen. 6. 9 12. Iob 1. 1. In the worst places God will have his and why Heb 11. 7. Gen. 13. 7. Neh. 1. 9. Use 1. Use 2. How to live holy among the wicked 2 Pet. 2. 3. Use 3. Use 4. Use 5. 2 Sam. 12. 14. Gen. 13. 7. Matt. 18. 7. Reasons to provoke to a godly life Observ. The wicked speak ill of 〈◊〉 truth of Goâ— Religion aâ—â— the professors thereof Matt. 5. 11. Gen. 21. 9. Gal. 4. 30. 1 King 18. 17. 2 Kings 9. 11. Ezr. 4. 5 6. â—17 Neh. 6. 5 6. Ester 3. 8. Acts 24. 14. Matt. 11. 19. Luke 11. 15. Iohn 8. 48. Acts 2. 19. and 6. 11. 16. 20 21. This sin rise in these days Note Use 1. 2 Cor. 11. 12. See 2 Cor. 6. 8. Use 2. 2 Sam. 6. 22. Mat. 5. 11. Use 3. Use 4. 1 Iohn 3. 14. Psa. 15. 16. 2. Num. 33. 8. Rev. 12. 10. Iude verse 14. Observ. Good works the best way to put our adversaries to silence 1 Sam. 24. 17. Use. Observ. The wicked have an eye on the godlies actions Use. See Downhams Warfar part 2. p. 53. cap. 7. What good works are Col. 2. 23. Iohn 14. 4. Rom. 14. 23. How necessary they are Eph. 2. 10. They merit not Eph. 1. 4. Rom. 8. 1. Eph. 2. 10. Observ. A Christians perseverance in well-doing procures glory to God from others Use. Gen. 13. 7. To visit taken two ways Obs. Conversion is the work of God Ier. 31. 18. 1 Tim. 4. 16. Use. Obs. It s of Gods great mercy Col. 1. 13. Mat. 18. 3. Use. Observ. No man can truly glorifie God till he be converted Use. Obs. So soon as a man is converted he will glorifie God Luke 22. 32. Use. Obs. Even the slanderers of the Truth may become Converts Acts 2. 13. Rom. 6. 17. 1 Cor. 6. 9. Tit. 3. 3 Use 1. Use 2. 1 Tim. 1. 13. 16. Isa. 1. 18. Use 3. Matth. 25. 12. Heb. 12. 17. Prov. 1. 28. Isa. 55. 6. The sum of the second part of this Chapter The parts of these Verses and that which followeth 1. An Exhortation 2. Three reasons to enforce the same Doctr. Every man must shew forth his godliness in his particular calling Use 1. Use 2. Acts 5. 37. Matt. 22. 17. Luke 23. 2. Doctr. Ministers must labor to remove false conceits out of mens mindes Obs. Ministers must apply themselves to the state and necessity of their people Rom. 13. 1. The duties of Subjects to their superiors The first Reason to move us to subjection God requires the same Use. Eccles. 10. 20. How the Laws of Magistrates binde us A distribution of Magistrates A King is supreme Governor over all in his own dominions and in all causes Exod. 32. 21. 2 Kings 12. 7. 1 Kings 2 27. Use. Object Sol. Acts 10. 13. See Dr. Hillet Mr. Wiggons and W Barclay on this Subject Luke 22. 26 28. Mat. 26. 52. Use 2. Rom. 13. 1. 1 Cor. 2. 15. Gen. 47. 22. Subordinate Magistrates are also to be obeyed Exod. 18. 21. Deut. 16. 18. Prov. 8. 16. 2 Chron. 19. 5. Use. Luke 18. 2. Iob 29. 8. Both the Supreme and Subordinate are sent of God Prov. 8. 15. Rom. 13. 1. Use 1. Mat. 25. 26. 30 Use 2. 2 Chro. 19. 6. â—â— Use 3. The second Reason The end why Magistrates were ordained Use. Psal. 101. 1. Deut. 25. 1. Exod. 34. 7. Magistrates must punish evil doers Exod. 18. 21. Deut. 25. 2. Prov. 20. 30. and 29. 15. Deut. 21. 21. Use 1. See Eccle. 8. 11 Psal. 119. 126. Neh. 13. 22. Ier. 9 3. Isa. 59. 4. Use 2. Iudg. 5. 23. Magistrates should stand for well-doers Isa. 32. 1 2 c. Rom. 13. 1. Psal. 101. 6. Acts 10. 7. Use 1. Use 2. The third Reason It s Gods will that we should obey The godly through their good works stop the mouthes of bad minded persons They are ignorant and foolish which speak ill of the Gospel and the professors thereof Obj. R. Luke 23. 34. Matt. 22. 29. Iohn 8. 19. 1 Cor. 2. 8. Use 1. Use 2. Every natural man is a fool Reasons Luke 12. 20. 1 Pet. 4. 4. Use. The prevention of an Objection The particulars laid down in this verse Naturally we are in bondage Reas. 1. Reas. 2. Rom. 6. 17. Eph. 2. 2. Col. 3. 13. Rom. 8. 7. Gen. 6. 5. Iohn 8. 36.
2. 37 and 16. 29. Simile The stirring ill conscience Excusing Accusing Use. 1 Iohn 3. 20. See Psal. 32. 5. Prov. 28. 13. Isa. 1. 18. Ezek. 33. 16. Mat. 11. 29. Simile A good quiet conscience Heb. 9. 14. Ionah 1. 15. See Act. 16. 30. 2 Cor. 1. 12. Ioh. 30. 20 21. 1 Iohn 3. 21. Acts 23. 1. Wherein it differs from a bad quiet conscience A good troubled conscience Signs declaring the goodness thereof Simile 1 Sam. 24. 5. Use 1. The great benefits of a good conscience See Pro. 14. 10 Heb. 13. 18. Acts 7. 56. How it is kept Use 2. Use 3. A godly conversation is to accompany the zealous profession of our Faith See Iosh. 1. 8. Mat. 5. 16. Iohn 13. 17. Iam. 1. 22. Reasons Luke 12. 47. Isa 41. 8. 1 Sam. 13. 14. Isa. 1. and 58. Ezek. 14. 33 Acts 15. 9 Iames 2. 18. Gen. 13. 7. Iob 31. 35. 2 Sam. 12. 14. Use 1. Use 2. Use 3. A godly man will stand by the truth The wicked are apt to speak ill of Gods servants Use 1. Use 2. Use 3. Use 4. Isa. 5. 20. Prov. 17. 15. Iude verse 14. Heb. 12. 4. A godly conversation stoppeth the ungodlies mouthes See Acts 16. Use 1. Use 2. 1 Iohn 3. 12. Gal. 4. 29. Why we ought willingly to suffer for righteousness It s better to suffer for well then evil doing Reasons Mat. 5. 10 11. Acts 5 41. Phil. 1. 29. Luke 23. 41. Use 1. Use 2. No affliction comes to us but by Gods will Acts 2. 23. and 4. 28. Mat. 10. 17 18. Acts 21. 11. How far God hath an hand therein Mat. 16. 23. Iames 1. 12. Rev. 2. 10. Use 1. Mat. 10. 31. Simile Use 2. Acts 21. 15. Use 3. Use 4. Christs sufferings an encouragement for Christians to suffer Iohn 13. 16. Acts 3. 14. How Christ was just how we Use. Another help in our sufferings Christ suffered for our good Use. The godly sow in tears but shall reap in joy 1 Tim. 4. 8. Use 1. Iames 4. 4. 2 Cor. 10. 18. Use 2. Particulars here laid down about Christs sufferings Profit arising from the meditation hereof 2 Tim. 1. 12. Iohn 3. 16. Eph. 2. 4. 1 Pet. 1. 3. Use. All Christs sufferings make up one perfect suffering Heb. 9. 26. Use 1. Use 2. The quality of the person that suffered Heb. 7. 26. For whom Christ suffered Use 1. Matth. 11. 29. Isa. 1. 17. Use 2. Why our Savisuffered To what end he suffered Use 1. Use 2. Isa. 2. 2. Iohn 1. 40 45. Iohn 1. 14. 1 Tim. 3. 16. That Christ must have dyed and so did Isa. 53. 9. Dan. 9. 26. Rom. 4. 25. The benefits ensuing by Christs death 1 Iohn 1. 7. Rev. 1. 5. See Rom. 3. 25. Col. 1. 21. 1 Iohn 4. 10. Hosea 2. 18. Psal. 91. 13. 1 Iohn 3. Use. Christ rose again from the dead 1 Cor. 15. 5. Why he rose again Acts 2. 24. Rev. 1. 28. The maner of his Resurrection The place from which he rose When he rose Psal. 16. 10. Why the Iewish Sabbath was changed The benefits hereof 1 Cor. 15. 17. Use. The duties to be performed Eph. 5. 14. Heb. 11 35. Col. 3. 1. A further comfort to them that suffer for Righteousness sake The meaning of the words How the Papists understand them Reasons against the same That there are no such places as Limbus patrum and puerorum Iohn 8. 5 6. 1 Cor. 10. 3. Eccles. 12. 7. Isa. 57. 2. The Popish opinion about Purgatory Reasons against it Luke 2. 29. Phil. 1. 21. 2 Tim. 4. 8. 2 Cor. 5. 1. Iohn 17. 24. Luke 23. 43. Rev. 14. 13. Why Purgatory was devised Iohn 3. 18. Use 1. Use 2. Use 3. Eccles 11. 3. That Christ went not down to Hell to preach to the Reprobates Gods Spirit preacheth in faithful Ministers 2 Pet. 1. 21. Luke 10. 16. Use 1. 1 Cor. 2. 4. Use 2. See 1 Cor. 14. 25. Use 3. God will finde a time to right things when they are disordered Use. The woful condition of the wicked Matth. 25. Use 1. Use 2. Use 3. 2 Cor. 5. 11. Disobedience the cause of Gods judgements on the old world Whether all those which were drowned were damned Use 1. See Act 12. 23 Ibid. 20. Dan. 4. 5. Simile Use 2. Psal. 5. 4 5. Leut. 26. 14. Deut. 28. 15. Two necessary considerations Disobedience is the forerunner of destruction Use. Iohn 3. 36. 1 Iohn 3. 8. The sins of our times like those of the old world Gods Patience towards the disobedient aggravates their sin Use 1. See Psal. 50. and 55. Isa. 57. 11. Heb. 2. 13. The names of the godly mentioned to their honor 1 King 15. 34. See Prov. 10. The old world then most disobedient when they should have been by Noahs making of the Ark feared therefrom Christians must use the means whereby to be freed from Hell and destruction Faith and Repentance an Ark for the soul. Use 1. Gen. 19. 14. 1 Kings 6. 7. Use 2. How useful Examples and occular sermons are See Luk. 17. 32 1 Cor. 10. Ezek. 12. 3â— Iam. 5. 10 11. Use. Dan. 5. 22. Wicked men fear not Gods judgements Prov. 14. 16. and 22. 3. and 28. 14. See Mr. Dod on Psal. 14. Weak means are sufficient through Gods blessing for our preservation Righteousness shall not want its reward 1 Tim. 4. 8. Use. It s good to be near the godly No man can be saved by the goodness of another Ezek. 18. 20. The wicked however they escape bodily dangers shall meet with everlasting judgements There are but a few which shall be saved The speech of an Arrian at his death Matth. 7. 21. Use. Gen. 46. 27. Rom. 13. 1. Men and women be more excellent then other creatures Use 1. Use 2. Noah and the old world a right picture of the good bad in our age The godly throughout all ages are saved by the same means 1 Cor. 10. 3. Baptism what it is c. The uses of Baptism Use. Rom. 6. 4. Who is to Baptize and who to be Baptized See Rom. 4. 25. and 8. 34. What our Saviors ascension was That he did ascend Luke 24. 51. Acts 1. 9. Iohn 6. 14. 19. 20. 17. Why he did ascend Before whom he did ascend The time when he did ascend They that have charge over others must be careful to leave them in good plight The place from which our Savior ascended Acts 7. 56. The benefits of his ascension Eph. 4. 8. Iohn 14. 2. Three observations in general Isa. 49. 23. The good Angels are subject to Christ. Use 1. Use 2. They watch and guard us Use 1. Use 2. Use 3. The bad Angels are subject to Christ. Col. 2. 15. Use 1. Use 2. Use 3. The contents of the Chapter The parts and meaning of these two Verses Doctr. The passion of Christ is an especial means to stir us up unto mortification Tit. 3. 7. 2 Cor. 5. 15. Use. Rom. 8. 7. 1 Pet. 2.
have some extraordinary motion of the Spirit of God to the contrary as it 's written of some of the Martyrs or finde themselves as yet not strong enough to endure their rage Those I say may slie to be reserved as a seed to propagate the Church afterward Throughout Pontus Galatia Cappadocia Asia and Bythynia The places whereunto they fled for habor were Regions and Countreys in Asia the less where there were then famous Churches Note hence 1. The large extent of the Church of God in the time of the New Testament that whereas before it was kept within the pale of Judea in the New since our Saviours ascension it 's dispersed over all Nations far and wide from the Sun-rising to its going down that it might be fulfilled which God spake to Abraham that in his seed all the Nations of the world should be blessed But what 's become of those Churches of Asia now They are all lamentable to be spoken under the tyranny of the Enemy of God and Christ Jesus the Turk They are now no Churches but Synagogues of Satan cages of unclean birds so are also the Churches to whom Saint John wrote in his Revelation Be we not therefore high minded but fear for if God hath not spared the natural branches take heed lest he also spare not us yea considering our luke-warmness unthankfulness contempt of the Word and such other our crying sins we have cause to fear the like judgement 2. The singular diligence and care of this holy Apostle over the charge committed to him Not onely did he preach to them being present with them but wrote also being absent being in persecution and scattered throughout strange Countreys he encourageth them unto constancy and that they should not faint under their troubles of such helps there is great need in such cases and at such times He was careful not onely to gain them to God and the Faith but to hold them fast that as they were begotten so they might be nourished up in the faith as they were converted so he was careful to confirm them this being no less necessary then that For Non minor est virtus quam quarere parta tueri having offended but again put in trust with the sheep he is now careful of his Commission which is set down for the example of all Ministers even as we love Christ so will we must we feed his sheep and lambs We must labor by all diligence and faithfulness to convert and build up yea in times of sickness or any affliction when Satan waits to tempt them and they be weak we are to come and strengthen them we are to shoar them up that they reel not to comfort them that they despair not But how do they perform this duty that never come at their charges seldom or never preach put it off to another though never so unfit how also they that either preach not or but unprofitably which come not to a poor or mean mans house upon any occasion How shall they be able to answer the great Shepherd of the sheep when they shall be called to an account See Heb. 13. 17. Elect c. Here he describes them by their inward estate to God-ward I will not here handle the common place of Election I have done it at large and I reserve such things to Catechizing onely now of such things as are necessarily occasioned by the text whereof this may be one That God hath chosen out some men to salvation as he did of the Angels which are called the Elect Angels Before the world he Ordained and decreed some persons to obtain salvation even the vessels of mercy which he had afore prepared unto glory See to this purpose Acts 13. 48. Eph. 1. 4. 1 Thess. 5. 9. This must needs be so for whatsoever falls out in the world universally or particularly God in his eternal and unchangeable decree Ordained the same And if wise men do not especially great things whereof they have not before deliberated much lels doth God Let us hold fast this truth inviolable according to the Scriptures casting away all carnal conceits of cruelty or the like in the Lord and with the Apostle Paul what we cannot understand learn we to adore and admire Q. But how could the Apostle know they were Elect may one know the Election of another A. For our own we may as we shall hear by an by for others we may also though not with the same knowledge and judgement of certainty because the heart of man is known to none but to God only and a man may go far who yet may fall away but with the judgement of charity which hath degrees according to the fruits we see in them if they only profess Religion and be in the Church we may hope but it is but weak hope where we see no fruits where we see some good likelihoods of religion some good beginnings we may more strongly be perswaded for to such a man may say If these things be in you in truth you are the very Elect of God Now when we see the fruits of faith sanctification and godliness in men and that they shew it not by fits but constantly not in some things but in all not in prosperity onely but in adversity too in persecution and under the Cross we may the more yea very boldly judge of them as the Elect of God and so doth out Apostle here as appears by the next words Unto Sanctification of the Spirit He saw good signs of Sanctification in them and that they suffered persecution for Religions sake therefore he so hoped of them he so stiles them We should not onely labor to have sound testimonies to our selves of our Election and Salvation but so live as we may get a good and full testimony thereof in the conscience and minde of the Church and Brethren with whom we live For a good name in the Church is a precious thing and much to be desired The voice of the Church is the voice of God We are so to live that whatsoever befalls us as to die suddenly or strangely or to have great and extraordinary afflictions while we live our lives notwithstanding may have spoken so well for us as we may have good report while we live and when we be dead So have many poor godly ones in Scripture and in our times when great and mighty ones that have been wicked their names be rotten and so not at all or else stinking and so as a dunghil or puddle which the more it is stirred the more it stinketh They therefore that live vilely in their lusts bring an ill name upon themselves who can judge they are Elect or shall be saved yea many be desperate they care not what men say as bad a sign as can be such also as walk hollowly and by halfs in some things well and in some other taking
forward in profession more then before then we should live answerably that they may boldly converse with us but the common sort of the world also they expect it for though they will take liberty themselves yet they look that we Ministers and Professors of Religion should lead a strict life in all things If we do otherwise we shall hear of it and surely we are beholding to them for this though they do it of no good minde and may make good use thereof to look to our selves as questionless Abraham did when in the matter of variance which arose between him and Lot For that the Canaanite and Perizzite were then in the Land 4. It s an honor to our profession when with Job we dare bid our adversary write a book against us and the contrary is a disgrace not to our selves onely but to our profession yea our Religion it self in the account of the wicked whereat they blaspheme yet ought not they to judge ill of all for the fault of some but especially of Religion it self though the professors thereof were naught No man blames the Trade for the fault of the Tradesman nor all for the fault of some yet here they do it when they see men make a shew of Religion but denying the power thereof If professors differ not in their lives from others it makes the world think that there 's nothing in profession and yet they may perceive some few walk without exception 1. This rebuketh some that having good knowledge and are very ready to speak yea and to censure and blame that that is not good and are very forward in profession yet halt foully in their lives as the Brownists that are very hot and so holy as they not onely censure others but condemn the Church it self not onely as impure but as no Church and yet themselves besides that they are Proud Scornful and Obstinate not to speak of their living out of any Church and their spending their Sabbath they foully sin against the second Table they borrow what they can not caring to pay again are breakers of their Word and Promise think to live of other mens labors and yet that herein they should be born with as being extraordinary persons they would say in being idle and negligent in their callings yea there are some of them which will swear steal and break the Sabath A woful Generation 2. It reproveth such among our selves which place all Religion in hearing Sermons and talking as some servants do which yet perform not the duties of their calling are idle untrusty lazy stubborn disobedient as if all should be born with because of their hearing sermons whereas on that very ground more is to be lookt for at their hands And this is grown to such a pass that many of the common sort of people say of all they will not meddle with these Bible-wenches of which before Is not this a good report you have brought upon the Word yea many godly Christians are weary of such not but that I know there be godly servants of both Sexes that have learned to shew the fruit of their hearing by all good carriage in their particular calling and are as jewels to them they be with but these be rare Do these things agree as well as Harp and Harrow Doth God take pleasure in this that you should hear his Word and yet not minde to be guided thereby How can you approve that there 's any more in you then in Hypocrites and Reprobates can you shew your Faith by your works Dare you bid your adversary write a Book against you Do you not set men off from Religion and make them speak ill You all that usually resort hither to the Word I bescech to shew the fruits of it when you come home your neighbors look for it your lives be pryed into it may do you good we see your faces onely and think well that you will hear but your neighbors they see your lives and God seeth your hearts and if your faces were like Angels and your hearts corrupt and lives unreformed you shall have your portion with Devils And here I think it requisite to speak of an abuse amongst us that they which bring in here because of the concourse of people their commodities to sell raise the prizes and sell dearer then in any of the Market Towns round about us whereby they wrong the poor here and raise the prizes elsewhere for if a price be up it s a president straight yea and also raise an evil name on the Gospel I do not mean yet that Christians going to Market are bound to sell at lower rates then the ordinary though I take them so bound at home in dear times to their own poor Neighbors yet is it not the part of a Christian to be the raiser of prizes especially in dear times It s indeed a note of a wicked worldling 3. This rebuketh even good Christians that walk not so wisely towards them that be without as they ought nor yet so strictly in their lives but are too forward hasty strict in their dealing slack in paying their work-folks are careless of their words c. O let all such professing themselves the Servants of God shew forth the same by all good conversation in their particular Callings Thou must not be a zealous woman and yet an unquiet wife a zealous man and yet a cruel husband a zealous yong man or maid and yet an unfaithful Servant a zealous man and yet a false dealer in your Shops and Trades Good This is fitly added and well required for one of wicked life will never stand to the truth but fall from it for Heresie is the punishment usually of foul sins but a godly man will stand most to the truth They that speak evil of you as of evil doers Here note That The wicked are very apt and much bent to speak ill of Gods Servants Thus Elias was said to trouble Israel Elisha termed a mad fellow and called bald-head Micaiah said that he never prophesied good and Jeremiah that he raved so Steven was said to have blasphemed as Paul to be a pestilent fellow nay the perfection of innocency Christ himself was most foully spoken of termed a Samaritan a friend of publicans and sinners one that had a Devil c. Thus was it in the Primitive Church thus is it still If the godly do any thing amiss how do they toss and encrease it If they do but groan under an infirmity they will be sure to set that abroach against them if they know nothing they will devise some evil of them or if they hear of any from others though never so unlikely or on never so a bad ground yet shall it go for payment and currant yea though they can make their own vices go under the name of vertues yet they will call their vertues by the name of vices If zealous then hot and rash if