must settle 3. It teacheth us to search the Scripture laboring by all means that the Word of Christ may dwell in us plentifully that so we may be grounded If we hear God speaking in his Word we must sit down by it all mouthes must be stopt if not we must not be carried without it Again He alleageth the Old Testament as Christ and the other Apostles did for the Old was the same in substance with the New and of the same Authority Further In that he nameth not the place nor the Prophet it sheweth their skill and rebuketh our ignorance that have not the book of God clasped against us as in Popery but open if we can take our time for the place it self it s alleaged with some alteration of the words though not of the sence 1. He leaves out a word or two and takes that which fitteth his purpose 2. He turneth these words of the Prophet He that believeth shall not make haste into these He that believeth on him shall not be confounded The Prophet sets down the effect the Apostle the cause for unbelievers being ashamed it makes them run up and down in their misery for some other help seeing themselves disappointed and deceived The occasion of that promise there was to comfort the good in respect of the great threatnings against the bad and contemners namely that they should not be destroyed and cast off among the rest and that the wicked might not scorn them and think all Gods promises made to them fallen to the ground Behold This being a word to stir up attention implieth that What the Lord saith he doth He is true of his word the Almighty and who cannot be hindred He saith not Such a stone shall be laid but Behold I lay it whereby he confirms the good and puts them out of doubt who by reason of the threatnings were grown weak fearful and in doubt Here see our infidelity in Spiritual things especially if we see any things against us such was Zacharias So was not Abraham he looked not to carnal lets but rested on Gods Word had enough that God spake it so should we If we have any promise of Gods mouth we should be of good comfort and believe and not be dismaid at our sins and unworthiness Come unto me saith our Savior all ye that are weary and laden and I will refresh you c. What promise more comfortable and yet many seeing their sins and danger cannot be comforted and perswaded But we must give God the glory to believe him on his word and know that nothing can make him break promise or change his minde either any hinder him from performing what he hath promised I lay It s God that layes the Foundation of his Churches Salvation All the Men and Angels in the world cannot lay one stone in this building unto this Foundation Though God use the Ministery of his servants Men to this purpose yet its God that by his Spirit makes them fit and couples them hereto therefore much less could they lay this corner stone Paul saith he laid this Foundation By Preaching the same to the people not otherwise That Foundation which God had laid before the world and appointed to be Preached that he taught to the people and that was all he did If God gave Christ generally for his Church then for every humble soul that seeth his need of Christ and cometh with an heavy heart to him and desires him above all the world assuredly he will give him to such In Sion That hill in Jerusalem is put for the Church whereof it was a type and because the Gospel was first preached there Christ there revealed and from thence conveyed into all nations far and wide so that now by Gods mercy we have him no less preached unto us then the Jews had and have also our part in him as largely O unspeakable mercy A chief corner stone A chief stone a foundation stone This is the principal point in this first part of the Verse but of this on the fourth Verse where was shewed That he is not a stone as others be in the building but the foundation on which they are all built which sustains and holds them together there being no other foundation but he This the Papists overturn and that both in respect of his Kingly Prophetical and Priestly Office For his Kingly Office which is to rule over the consciences of his subjects by his Spirit and to have power to make Laws to binde their consciences they take it from him for with them the Pope may also make Laws of his to binde the conscience as much as any of Christs and doth and may repeal some of his at his pleasure For his Prophetical Office which is to be the onely Teacher of his Church and to reveal all his Fathers minde in the Books of the Prophets and Apostles this they take away by adding as if the Word were altogether imperfect unwritten Verities and mens Traditions which say they are of absolute necessity to be obeyed to Salvation For his Priestly they abolish both parts of it 1. His Sacrifice All sufficient and once offered on the Cross for all by their blasphemous Mass wherein they offer Christ daily as they say as a Propitiatory Sacrifice for the sins of the quick and the dead 2. His Intercession wherein they joyn many Saints with him What Salvation can there be for such le ts pray for and keep our selves far from them Elect Christ is chosen of God to the work of our Redemption and furnished for it therefore make we choyce of him for our portion wo to them that refuse him He that believeth on him shall not be confounded Hereby is meant a true particular justifying Faith Such as have this shall not be ashamed or seek at any time as confounded or deceived of sufficient help and Salvation therefore he shall never be put to make haste to seek any other The true Believer shall never be confounded but finde enough in Christ to satisfie him to the full to deliver him from all evil and make him partaker of all Happiness Wisdom Righteousness Sanctification and Redemption and enough to make his minde peaceable and quiet and to stablish him against all that his own conscience or any yea the Devil himself can lay to his charge but he findes enough to answer all at large As Thou art a sinner and hast deserved Damnation and God is just R. I grant all but I have a surety able enough who hath born all Who shall lay any thing to the charge of Gods Elect It s God that justifieth c. His heart is fixed he believeth in the Lord In his life he hath that wherein he may quiet himself and never be to seek but may draw new life and grace from Christ to enable him to
of the Moral Law and the uttermost extremity of it which of the unbeliever is exacted but on the behalf of Believers is taken away by Christ so that though in them there be many wants yet God in Christ Jesus will accept the will for the deed he will accept of their hearts and of the truth of their actions pardoning their infirmities Hence it is that now they flee not from the Law as a cruel Tyrant but come thereto as to a Schoolmaster to instruct them in Gods will 4. We are freed from the Ceremonial Law whereof the Sacraments Sacrifices Rites Purifyings c. were meer shadows till the body came So from bondage in all things indifferent as meats drinks days and the like which were rudiments serving for the minority of the Church There is now no indifferent thing we are bound in for Religions sake or from which we are to abstain for conscience sake much more are we freed from all mens Traditions which serve not to binde the conscience wherewith notwithstanding the Church of Rome endeavoreth to hold people in base and deadly bondage as the Scribes and Pharisees of old and that for Conscience and Religions sake The Kingdom of God is not meat nor drink neither if we eat are we the more acceptable or if we eat not the less 1. This is a wonderful consolation to every Christian whoso can prove themselves Believers they are the onely happy persons in the world they onely are free Art thou such a one be of good comfort there 's no condemnation to thee though thou hast been stung with sin yet seeing thou hast had grace to look up to Christ Jesus thou art cured Christ hath dyed for thee thou shalt not perish but have life everlasting Who shall lay any thing to thy charge Christ hath paid thy debt to the uttermost farthing when therefore the conscience of thy sin troubles thee with the danger thereof and the Devil pursueth thee with temptations O then look up to thy Surety stick to him he hath perfectly discharged thee Though there be a Hell wide and large and the burning thereof as it were fire and much wood which the breath of the Lord as a River of Brimstone doth kindle and wherein thou hast deserved to have thy portion yet there thou shalt not come Christ hath given a discharge for every one that believeth in him Thou art humbled the Spirit of God beareth witness to thine that thou art Gods and thou findest in thy self the fruits of faith be of good comfort God can as soon deny himself as that thou shalt perish O what cause have we to thank God for Christ Jesus and all the means whereby we came to faith and to be Christians we can have no curse in this world crosses for good are no curses death shall do us no hurt yea turn to our especial good Art thou a Believer then art thou no longer the Servant of sin to be at the command and follow it in the lusts thereof though thou canst not do as thou wouldest yet having thine understanding enlightened thy will and affections reformed and thine heart changed c. thou hast a blessed freedom a pledge indeed of that perfect freedom thou shalt have in Heaven yet labor every day to be more freed from the bondage of thy corruption and set at liberty to serve God And is it not a wonderful comfort that we may offer up Spiritual Sacrifices acceptable to God through Jesus Christ and that we are enabled in some measure to do the will of God and that with delight and that our works though imperfect and done in weakness yet being done in Truth are accepted of God who hath compassion on us as a father on his son He that is indeed a true Believer is the onely free person in the world so free as nothing can make him otherwise let him be bound with sickness with poverty with imprisonment let him be tyed hand and foot let him be chained about the neck to a prison wall c. yet is he free free from sin and damnation free from the bondage of the Devil is a conqueror over temptations hath a free minde to serve God and even then with Paul and Silas and the three children can sing and laud his name O praise God for this walk thankfully and joyfully love the word and search it where these blessed prerogatives and priviledges be enrolled It s a great fault we rejoyce no more herein especially considering the price that our freedom cost 2. For them that cannot prove themselves Believers O let them labor to have a part in this freedom Rome had great priviledges therefore many sought and that with great sums to be free of it When the Jews were freed from Hamans conspiracy and had the Kings favor many become Jews O so me thinks many should desire to become Christians that they may partake of this freedom which is more to be desired then the whole world Till you be freed by Christ you are in woful bondage When the Son shall make you free then shall you be free indeed till which time you are bound indeed and that in a fearful maner the curse of God follows you whithersoever you go or ride you go not over a stile but you may break your neck get up on your horses but you may receive some deadly blows to send you to Hell take tools in your hands but you may mischief your selves thereby you may be swallowed up as Korah drowned as Pharaoh burnt with fire from Heaven as Nadab and Abihu eat up with worms as Herod Being unbelievers you have no warrant to the contrary every minute you hang over the pit of Hell for whom it gapeth You are also slaves of the Devil at his command and do base work for a woful master whose wages will be accordingly But this the world will not believe they dream not of Spiritual bondage neither consider that their hearts are fast locked in unbelief were they sensible hereof they would seek by all means to be rid of the same they would be afraid even to sleep this night lest Hell should catch them ere they awoke lest their souls should be fetched from them being in this condition O never be quiet till you know your selves freed by Christ to this end humble your selves confess your deadly bondage bewail it to God cry for pardon rest not till you receive a gracious answer never leave waiting on God in his Word and craving his Spirit till he change your hearts and make you free whence will spring peace of Conscience and joy in the Holy Ghost What are Riches Wit Civility yea the gifts of Knowledge Utterance and hearing of the Word with joy and the like without this This is to be known by Faith especially But how do most content themselves to hold the hope of Heaven by sleight conceits of their own rather then seek by sound
duties in our places and live profitably endeavoring withall for such humility meekness and patience from the Lord as we may be able to overcome evil with goodness Hereupon must ensue much good 2. When any have harmed us and the same proves grievous unto us let us examine our selves whether we may not justly lay the blame on our selves If we have been in fault then are we to be patient to humble our selves and to acknowledge Gods hand on us to teach us more innocency and more patience and not to stand out so bitterly against them that have done us wrong thus shall we finde comfort in afflictions which else bringing the same upon our selves we cannot expect Verse 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terror neither be troubled NOw the Apostle makes an exception that howsoever for the most part the course prescribed will save us harmless yet some there are that be so wicked as they will wrong a man though he be never so innocent and godly nay will wrong him the more for his goodness and for that alone They will injury men for righteousness sake that is wrongfully and without cause or for Religion and godliness sake yet be not you that meet with such wrongs when you be innocent nay for your goodness dismaid or faint concerning this for this shall not turn to your hurt but to your great good for you are blessed if you suffer any thing whatsoever in this kinde But and if ye suffer for righteousness sake Here Note That there are 1. Some which are so bad as that they wrong the innocent even them by whom they have been at no times wrong'd from whom they have received no harm Thus was Abel hated and killed of Cain Moses misused by the Israelites David railed upon by Shimei and persecuted of Saul This is against all equity and that which the Lord must needs revenge for it s his honor to defend the innocent yea if he will not bear doing wrong to them that have wronged us much less will he endure that the innocent should be wrong'd O take heed of wronging such whether in words by slandering them backbiting them or bearing false witness against them or in deed by oppressing them griping grinding their faces and the like 2. Others which are worse even such as hate Gods servants for well-doing and their godliness Thus Ishmael persecuted Isaac for that he was the son of the promise Thus Ahab hated Micaiab as both he and Jezabel Elijah Thus was Jeremiah hated so John the Baptist the Apostles Christ himself How many thousands of such were persecuted unto the very death under the bloody Emperors of Rome and since hath not Antichrist been drunk with the blood of Gods Saints yea amongst our selves there be that hate men for their forwardness and zeal Some Ministers think their people too forward some people their Ministers O they could love them well were it not for their preciseness These be not led by Davids spirit nor can have any mark that they are translated from death unto life or that they are true members of the Church They are of the brood of Cain of Ishmaels generation worse then Balaam yea of Satans company who is the accuser of the Brethren O be not of this number adde not unto the measure of your sins by hating those whom God loves and esteems as the apple of his eye O what fearful judgements have been inflicted on such especially having thus done against their own knowledge Neither onely will the Lord be revenged on bloody and hateful persecuters but he will not suffer the least of their disgraceful and hard usages to go unpunished but as a cup of cold water given to a Christian in the name of a Christian and because he is so shall not go unrewarded so shall not their smal indignities go unpunished If whoso shall offend one of these little ones it were better for him that a milstone were hanged about his neck that he were drowned in the depth of the sea then how fearful is their condition that misuse them abuse them backbite them persecute them c If men do not like and approve of such yet may they let them alone Cannot they be content to follow the world Ale-houses Whore-houses c. but that they must hate and trouble them that do not you like your course so do they theirs you should rather love them that will take pains to do good and be good whereas your selves will not Happy are ye Such as suffer wrongfully or for Religion and Conscience sake are happy 1. Such as suffer wrongfully or without a cause for 1. To suffer justly is an hundred times worse sin giving more cause of grief then the cross 2. In such case we have our conscience on our side and that is a feast 3. We may go to God and make our moan to him 4. God will make a good end he will make our innocency break forth as the light and our righteousness as the noon-day which will be the more taken knowledge of then if it had never been oppugned 5. God will take the matter into his hand and requite to them according to their works ridding us out of their hands It s then our duty not to be dismaid if we meet with hurt without cause for the innocent to be harmed it s no new thing le ts be thankful for the same say not impatiently What a vile thing is this that one should be so misused as if we were too good to be served or If it were true and I had deserved it I would never have cared for then shouldest thou have had much more cause of shame and grief as having deserved the same O let us keep our innocency still so shall we either have no harm or at least not such as whereat we need be much troubled 2. Such as suffer for Religion good conscience sake for the whole truth of God or any part of it the profession or practice thereof the omission of evil prohibited or performance of duties enjoyned c. Such I say as thus suffer are happy So saith our Savior so the Apostle Peter For 1. This is an argument we are not of the world but are chosen out of the world 2. That we love the truth as who can be content even to suffer for it Many will profess it in fair weather but how few stick thereto in adversity 3. It s to be made like unto Christ our head 4. All the Prophets and Apostles have walked in this way to Heaven we are shrewdly hurt to be companions with them 5. Thus to suffer is no small honor 6. Their reward is great in Heaven Herein flesh and blood can see no happiness such as live at ease or in wealth and pleasure are with them
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
2. Take heed therefore you be not ashamed of God here lest he be ashamed of you another day Do as Abraham Isaac and Jacob they built here and there Altars and were not ashamed to call on the Lord neither was he ashamed of them to be called their God Art thou called Puritan Answer I am not so pure as I should be I pray God make me pure you must be pure else you shall never see God we must also take heed that we esteem not basely nor be ashamed of them that suffer for Christs sake shunning and avoiding their company lest forsooth it should be known weare friends to Puritans to those the world so calls and counts and that for their goodness wo be to us if we be not friends and favorers of them this being indeed a main mark of our Regeneration But let him glorifie God on this behalf As sufferings for God are a benefit for which we are to praise God so they be a great honor which the Lord vouchsafeth his Hereby we are tryed made Partners with Christ the Prophets Apostles and Martyrs that be now in Heaven are like our head in suffering and so shall be in glory and shall rejoyce at his coming and for ever This is an argument we are none of the world but chosen out of it yea that we are blessed and have the Spirit of God in us hereby also we glorifie God And might not God have left us to our selves and brought shameful sufferings upon us for foul sins as upon many others yea might have cast us to Hell to have most just and woful torments for ever and ever Now seeing he vouchsafeth to change our shameful sufferings here and hereafter for our sins into a few glorious sufferings for his names sake it is a priviledge Therefore though there be some tartness in the afflictions themselves yet consider how they might have been and now the cause why they be what Partners we have what good they will do us here and what an happy end we shall have hereafter we have great and unspeakable cause to praise and glorifie God which I pray in Gods name let 's labor by faith to bring our hearts unto Verse 17. For the time is come that judgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God HEre are more Reasons to the same purpose 1. From the time God will now since Christs coming exercise his Church with greater tryals and trobules then the ages before his coming in the flesh 2. The necessity of it Judgement must come 3. By making comparison between the state of Gods children persecuted and their persecuters yea and all the wicked for though these be chastened a while yet the end of the ungodly will be most fearful which he sets not down affirmatively but with much more vehemency and earnestness by interrogation What shall the end be c For the time is come c. The Church is appointed to more crosses and tryals since Christ under the Gospel then before True it hath been persecuted even from the beginning and every true believer hath had crosses and tryals and the people of God have been persecuted both of the prophane among themselves and of others yet never so sorely nor commonly as since Christ witness the ten bloody Persecutions with those which the Church hath since suffered by Heathen Turks Papists Reasons 1. Because this time hath clearer promises and a more fuller revelation of Gods will and Heaven as it were set open and Christ and all his benefits so set before our eyes as we have much more means of comfort and believing and so of love to God and courage and therefore may well undertake greater tasks the time of the Law was the time of the infancy of the Church the time of the Gospel the time of the maturity thereof Therefore well may God require and look for more obedience and not in doing onely but suffering for God will not have the graces of his Spirit in his Servants to rust 2. The Lord hath promised great things of the people in time of the Gospel He will pour out his Spirit upon them knowledge shall abound yong men shall see visions c Now seeing its foretold we should be holy in these times the Lord therefore must use the best means to effect the same whereof afflictions are one 1. This confuteth that opinion of the Papists that teach That the Church in the New Testament should always so prosper and flourish in wealth and be conspicuous and glorious and have victory over the enemies thereof which is rather the mark of the synagogue of Satan which is ever greater in number and more pompous for though God give his Church breathings to be gathered and to edifie themselves yet is it scarce at any time free from troubles 2. It rebuketh those among our selves that the Gospel should bring all peace and ease and therefore when they see any troubles come for it they are offended It s true God gives peace and plenty as handmaids to wait upon the Gospel yet either for chastisement for the contempt of the Gospel or tryal of his Servants profiting the Gospel hath troubles and men must be content and take the Gospel with whatsoever troubles and thank God too and think they be gainers But many would have the rose not the prickle follow Christ for loaves and in hope for preferment but hearing that he hath no where to rest his head they will be gone These be but Hypocrites and such as never tasted indeed of the Gospel for if they had they would part with all for it 3. It should teach us all in these days not to conceit of ease credit c. for the Gospel brings a Sword and therefore we must prepare for hardship yea the Gospel brings enough with it to make us willing to suffer for it The not thinking hereof causeth unpreparedness and both either a flying from God or else to bear them impatiently That judgement must begin By judgement is not meant plagues or punishments for sin as pieces of Gods wrath and forerunners of condemnation for such are those laid on the wicked but merciful chastisements and loving corrections whereby we are moved to judge our selves that we be not judged of the Lord and condemned with the world 1. These afflictions must begin with Gods-Servants Jacobs house first afterwards the Egyptians felt the Famine first the Israelites were oppressed but afterwards the Egyptians themselves plagued the Jews were first carried into captivity but afterwards the Assyrians were destroyed by the Medes and Persians 1. In respect of their sins they are full of terror and anguish of Spirit ere they can get any comfort and when they have obtained it it s often eclipsed and they go mourning 2. They are subject to many
it hath been to beget you to the faith Let us take heed of being removed from our Faith either in general or in particular let us take heed of being shaken and put from our good course and drawn into evil through prosperity or of being choked by preferment or daunted by affliction and persecution Q. If a man having begun in truth do use the means carefully may he be assured of perseverance A. Some think that no man can have any such assurance or hold out to the end considering what man is in himself what the Devil what the World c. but though we be subject to fall away every hour and if we should compare our selves with the oppositions of our Spiritual Enemies we might even utterly despair yet we are in a strong hand to be kept Our life is hid with Christ in God we are kept by the power of God through faith unto Salvation Those that are justified and sanctified though of mean parts yet are sure and safe The least measure of grace shall stand when the greatest gifts without grace shall fall away Verse 11. To him be glory and dominion for ever and ever Amen HAving had occasion to speak of Gods mercy in Christ Jesus he cannot but break out into praise and thanksgiving Whence we may learn That Upon the consideration of our Election in Christ as also our effectual Calling c. we must at no time cease praising the Lord thus do the Saints and Angels in Heaven and it will be our work there which therefore we should begin here We must labor throughout our whole course of life to glorifie God yea seeing Dominion and Power belongs unto Christ herein is our comfort herein the welfare of the Church of God and every particular Christian Christ bears the sway else wo were to us Verse 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true grace of God wherein ye stand ANother part of the conclusion namely A commendation of his Epistle 1. From the Messenger he sends it by Silvanus whom he commends for a faithful Christian and Minister and one that loved them well and was careful for them as he was perswaded and saw cause to move him so to think 2. He sets down the sum of his Epistle consisting of two parts 1. His testifying by infallible Arguments That that was the true Religion and way of Salvation which they believed and yet stood in though there were other false Religions yet was this the onely true Religion 2. His exhorting of them earnestly not to suffer themselves to be removed from the same by any means whatsoever so that he wrote not about trifles but about the main namely To signifie and prove to them the true Religion and to perswade them to constancy therein By Silvanus The Apostles had some to attend them and assist them to write and send to the Churches not for pomp but necessary use and furthering of the work This grew after to pomp and state under Popery but pomp and state beseems not the Ministers of the Gospel howsoever its meet that they should have necessary furtherance He sends this Epistle by this Silvanus whom he so highly commends he pickt him out of purpose for he would not commend such a jewel a prime piece of the Churches treasure to every ordinary person he also was fit to certifie them of the Apostles minde therein and preach out of it to them It s meet holy things should be in the handling of holy persons See 1 Eli's sons made the people loath the Sacrifice of the Lord Even the meanest Officer in the Church is to be of some understanding and of sober honest conversation not a base person Swearer Drunkard c. it s a loathsom thing to see such having any thing to do with Church-businesses A faithful Brother He was a good and faithful Christian and a faithful Brother in the Ministry good both in his general and particular calling the one is the ground and tryal of the other He that is no good Christian can be no good Magistrate Minister Housholder c. and he that is no good Magistrate c. is no good Christian In that the Apostle gives him such a good commendation 1. It teacheth every one of us to labor for a good name and report in the Church of God as Job Zachary and Elizabeth Barnabas Obadiah with others had This is better then good oyntment then much gold and silver What a blessing while we live and after death a fragrant memory 2. It rebuketh those that live so badly as the Church nor Charity it self cannot speak well of them as also such as live so doubtfully and suspiciously as in some things they give some hope in others they dash it again so that there 's none can give any full testimony of them Such provide ill for themselves Unto you He was very loving and faithful to them hereof the Apostle informs them that they might esteem the more of him and profit the better by him Such as are faithful in their Ministery draw their peoples hearts to them and their Ministery whereby they receive much comfort as their people profit 1. This rebukes the great unfaithfulness of numbers of Ministers they have little care or conscience for their peoples good But 2. If Ministers be loving and faithful to them then ought they again to regard them much lest else they discourage them in their Ministery As I suppose The Original word signifies more as by casting mine accounts I finde or by laying things together I can gather yet not such a confident word but kept within bounds whatsoever might fall out Here note 1. That we ought to think and speak as well of Ministers and others as we have cause and as we have grounds to warrant us not keeping from them their due regard and commendation much less speak evil of them that deserve well But herein great numbers fail with whom one infirmity in their brethren shall drown their many good graces yea are ready to hear ill reports and believe them though they be never so uncertain or ungrounded 2. That we ought to be wise and wary in our commendations Many have repented that they have so largely commended others when as they did not walk answerably much hurt hath come this way We had need be wary except we have more then ordinary experience for the heart of man is deceitful and many good beginnings to the eye have not proved so well yet if any should not prove well it can be no great disparagement to them that have spoke well of them so they have been moderate therein for all the Apostles were deceived in Judas as Paul of Demas I have written The Apostles great care of their good Having entred them he would confirm them and now that he could not
As verily as we be unfeignedly humbled with desire of forgiveness and not to sin so verily may we believe our selves pardoned for which accordingly we are enjoyned daily to pray yea if we have been overtaken more foully for want of watchfulness yet let us not despair as Cain or run from God as Judas which is worst of all but address our selves to come with a heavy and bleeding heart to God with whom there is mercy David having confessed his sin Nathan said unto him The Lord also hath put away thy sin thou shalt not dye Unto every penitent soul his Son will be a propitiation for their sins As the prodigal was embraced of his father so will our heavenly father receive us if we return unto him 3. May be a most effectual means to humble such as have run on in their sins without humiliation that at the length they may take this course Return ye backsliding Children saith the Lord and I will heal your backslidings See to this purpose Hos. 14. 1 2. Oh but I have been thus and thus bad will some say No matter what thou hast been so now thou with thy whole heart turnest to God and neither art now nor hereafter intendest to be as heretofore Time past shall not be remembred Oh but I have committed many great sins It 's not that shall stand between God and thee if thou be truly humbled Gods mercy and the merit of Christ is as well able to take away and heal great as small offences Though our Iniquities be encreased over our heads and our Trespass grown up unto the Heavens yet if with Ezra we be truly humbled there 's assured hope of pardon To the Strangers c. Though haply there might be some Gentiles amongst these yet it is more probable that they were most Jews which were principally his charge as the Gentiles the Apostle Pauls They are called Strangers not as all Christians be while they be here on Earth absent from their heavenly Countrey and Inheritance for so are we Strangers in our own Countrey Towns and Houses but Strangers as being in a strange Countery forced by persecution to leave their own and fly into another which might be either through the Wars and Troubles which were raised in their own Countrey or by the persecution raised in Jerusalem about the death of Steven Here see 1. That sundry of the Jews received our Saviour Christ and believed in him and were soundly converted though the body of them did not for he came unto his own and his own received him not those made a good progress in the course of Christianity who were contented even with the loss of their liberties to undergo such dangers as might befall them in a strange Land onely that they might keep faith and a good conscience 2. The estate of the Church of God here on Earth namely to be under persecution In the world saith our Saviour ye shall have tribulation Always there hath been enmity between the seed of the woman and the seed of the Serpent Thus was it when the Church was but in one Family in one Countrey one Nation The world having Power Authority Wealth is full of malice against the poor Church so that were it not that God Almighty defends it it could not endure It 's as a Sheep amongst wolves or a Ship among the waves Though God will exercise it to keep it from errors and corruptions which it is subject unto through much prosperity and peace though it have need of some peace to gather it self yet if 't be long in peace it gathers mud as standing waters rust as the ploughshare in the hedge yea settles it self on the lees therefore God pours it out from Vessel to Vessel Ever mark after long prosperity grew pride and thereupon errors and corruptions which like a canker brought destruction Contrarily the Church never shines so gloriously as either in or presently after persecution Then life zeal sincerity heavenly-mindedness and such like graces appear in their true lustre It followeth 1. That as we are not to conclude for a company because they have so much peace that therefore they are beloved of God so must not we against any because they be few in number and outwardly despised and slighted Four hundred false Prophets were maintained by Jezabel whereas Micaiah the onely true Prophet of the Lord was put in Prison Jeremiah and Baruch were the true servants of the Lord whom whole multitudes of proud men and false Prophets resisted 2. That we are to prepare our selves for persecution especially having had so long a time of peace To this end we must resolve to part with all for Christs sake and for his Cause and Religion Thus did these Jews thus the holy Martyrs and great reason For what would it advantage us if we should gain the whole world in the mean time losing our souls by denying Christ. On the contrary If we forsake any thing for Christ here we shall have a Crown of everlasting glory Great is our reward in Heaven But how far are most of us from any such matter many are destitute of knowledge and how can they suffer Many have no love to the truth but are carnal and prophane persons which never could yet be wrought upon by the word to embrace it or be ruled by it that will not leave their vile lusts for it and how shall these leave their goods and liberties Nay that which is most to be lamented how few professors be like to stand to it many are more likely a great deal to flinch Alas what poor faith is in most especially how are most given over to the world being too eager and earnest for these things neglecting good duties and slubbering them over for the worlds sake How wil these forsake it altogether and leave Houses and Lands when they will not lay aside their businesses for an hour or two to hear the word or a quarter of an hour for prayer in their Families O let 's therefore labor as for good store of Faith so to come to a contempt of this world In the mean time use we it moderately and in his place denying our selves by little and little else we shall never come to it all at once but for our livings sake shall be subject to fall from God and renounce our Religion a fearful state 3. The lawfulness of flying in time of persecution The Jews here did it to save themselves from danger It 's lawful for a Minister or any other tyed by calling either when persecution is onely or chiefly intended against him or having consent for a time to go aside seeing it to be best for the rest It 's lawful for any either when God makes a way for them that seems to call them thereto whereunto if they should not yield we are to think they
need not doubt of glorification Verse 5. Who are kept by the power of God through Faith unto Salvation ready to be revealed in the last time THey might say its a goodly Inheritance indeed and reserved for us but how shall we come at it that are lost on the sea of this world how should a Mariner come to the Haven in a great tempest through the midst of rocks and sands and many Pirats in his way This doubt the Apostle removes by shewing That they are kept by the power of God through faith unto salvation God doth as if a King should lay up an infinite treasure in a most safe place and bid his subjects fetch and take it but in the way are many Theeves and also Lyons Wolves and Bears against whom he promises them safe conduct and protection with his gards to go along with them Here then is a further benefit that God bestoweth upon his that he sets them not onely in hope of Salvation and in a good way but so confirms them therein that they continue to the end and that by upholding them through his mighty power against all oppositions whatsoever Kept Therefore we have many enemies and hinderances of our Salvation 1. The Devil whose subtilty malice power and vigilancy is extraordinary his names in Scripture Serpent Dragon Lyon and such like with his continued practises there recorded to hinder our Salvation evidence the same Accordingly doth he daily endeavor to have us in one extreme or another as either to be of no religion or a false religion if of a true then that either we may be carnal and secure or run on to an erroneous and preposterous zeal so as he drives some to presumption he drives others to desperation 2. The world whereof 1. The evil examples therein like a common stream carry us away as sheep or cattel seeing a few go in at a gap will in too whatever come of it 2. Ill counsel and that both to yong men What will you in the prime of your youth give your self to this precise course never merry more no body will care for you Old men What will you now be an hearer of Sermons and of another minde then heretofore what is this but to disgrace all your former life you have ever been counted an honest man do not now discredit your self and to rich men will you go among them a company of poor despised people it will be no small disgrace unto you 3. The profits and pleasures thereof whereby most men are beguiled and enchanted By profits some are kept from professing religion altogether their Oxen and Farms keep them off they have no leasure yea some that have heard with joy and with Demas gone further have been choaked by these thorny cares as others besorted with pleasures to the ruine of their whole man 4. Adversities Persecutions Troubles every where to be found therein All forsook Christ when he was first taken and the Apostle Paul saith That at his first answer all for sook him And 3. which is the worst our own corrupt nature the wisedom whereof is enmity against God and all the thoughts of our hearts are onely evill continually Our fleshly lusts fighting against our souls Oh the abominable corruption that lurketh in us we drink in iniquity like water we hale it to us as with cart ropes naturally we can do nothing else as a traytor its ready to deliver us up to every Enemy therefore Christ had cause to commend us to his Fathers custody These be so mighty as that few can be saved for them These not onely carry down the common sort but even such as have made great profession and have received great gifts many of these with Demas are eaten up of the world as others scared by persecution yea hereby even Gods sanctified ones with David and Peter are shrewdly shaken We should therefore Be strong in the Lord and in the power of his might Putting on the whole armor of God that we may be able to stand against the wiles of the Devil and his adherents No marvel then though our Savior still stirs us up to watch and pray By the power of God We cannot keep our selves No alas not for an hour look on David and Peter nay Adam in the state of innocency yea as being left for a while we fall into some one or other sin as into security or the like so we could not but fall quite away if there were no other help but our own This should make us hang down our heads and humble our selves and cling to God If we trust to our selves we shall speed like Peter therefore crave new grace and continual supply And if we be kept we may know to whom to ascribe the glory and praise thereof Though we have many opposites against our Salvation and we cannot keep our selves there is one notwithstanding that both can and will keep us so that we cannot fall from our happy state of grace in despite of all the enemies of our Salvation whatsoever He opposeth to the mighty adversaries of our Salvation mighty defence even the Almighty power of God that is His Almightiness whereby he rules all things in Heaven Earth Sea and all deeps whom neither Angels Men Devils nor Hell can resist Whatsoever disguise we see any Christians to come to we that escape them are so kept by the power of God the Father having elected us the Son hath redeemed us and so committed us over to his Father to be kept so that our Salvation is not in our own keeping as it was in Adams for then woe unto us we should soon lose it but it is in a sure hand which makes our state by Christ much better then our state in Adam This is most comfortable Doctrine against all fear of our own weakness or any other enemies Though they be strong yet the Father is stronger and none can pluck them out of his hands Our adversary is as a roaring Lyon but we have the Lyon of the Tribe of Judah on our side and being made members of Christ will be suffer any to pluck and rend us from him no assuredly we are not now enemies as in time past but Gods sons and daughters therefore not like unnaturally to be forsaken of him in our need For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life being delivered from our greatest fear everlasting condemnation it s most certain that our combats that remain shall not be deadly but onely to exercise our Faith let us believe this firmly God who hath bestowed grace on us will uphold us to the end so that we may say Though we can do nothing of our selves we are able notwithstanding to do all things through Christ that strengtheneth us
come together he knows that Heaven 's prepared for him without which there can be no true mirth This rebuketh Christians that do no more rejoyce in their happiness so seldom think of it so little refresh and quicken up their hearts by it Wee could be merry in it but our wretched nature and corruptions that break out so continually so many ways damps us and causeth us to go heavily when we might else rejoyce True but this is not all the cause we rejoyce too much and too often in earthly things and therefore so seldom in the true treasure and best inheritance and this is unthankfulness and too much baseness and a great fault If we did more often comfort our hearts in this assurance it would sharpen us on much to duty the want of this is the cause of our dulness This also rebukes the fond world that thinketh the Christian state so lumpish as that there 's no mirth in it and that if they should undertake that state they should never be merry more such are afraid of their own shadows they are desperate and mad men that can or dare be merry till they be Christians who onely have commission to be merry The wicked are bidden indeed but it s with a choak in the end that they must come to Judgement Religion takes not away but onely reforms mirth it takes away the filthy and wicked mirth that provokes God to anger and ends in howling as the wicked cannot be merry but in swearing drunkeness ribaldry mocking the children of God and the like What no sport but with firebrands and edgetools with nothing but that which must anger God and wound our own souls Again It moderates our lawful mirth wherein many rejoyce too excessively teaching us first to rejoyce in God and his love then in these things as coming from thence and as helps and for the hope of better things Oh that roysters and carnal worldlings would set less by this joy for howling will be the end and labor for the ground of true joy which may make their hearts merry here and bring them to endless joy hereafter The wicked laugh but in the midst thereof their heart is heavy They have many secret stings it s with good and bad men as its with a true man and a thief the true man goes home merry and there sits down quiet though he have no great provision the thief having his purse full of money at his Inn calls for great cheer wine and musick and yet with a trembling heart a fearful eye an ear that lists to every knock thinking still that some are come to apprehend him he is not therefore so truly merry as the poor true man so is it with good and bad men Ye rejoyce They were in affliction yet rejoyced in the hope of Heaven whence learn that being assured of Heaven we are to rejoyce even in affliction in troubles This is often commanded We are to count it all joy when we fall into divers temptations For Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Therefore our assurance of Heaven should swallow up our heaviness and not be swallowed up of it We must be content with hungry men to eat good meat though it have sharp swace as others have not been daunted by any troubles but amidst them expressed no small mirth so also must we Herein there 's no small odds between christians and carnal men for these though they have all that this world can afford them to make them happy like Dives Wife Children Friends and the like yet dangers and troubles shall sooner make them weary of this happiness whereof he is in present possession then the childe of God can be of that whereof here he hath but the assurance for example Take a man and give him what the world will afford him yet let a Mill-stone hang by a small coard over his head at his back a fierce adversary with his sword drawn before his face an hissing Serpent ready to sting him on each side ramping and devouring Bears and Lyons ready to tare him in pieces would not this fear daunt him more then all his jollity would comfort him Would he have any joy at all the case being thus with him As in Belshazzer Nay let him have but the gout or stone and how will he take on But take a Christian that hath the hope of eternal life and set all these about him they shall not daunt him nor make him comfortless He will hope and rejoyce notwithstanding as Paul and Silas in prison As the fear of Hell will abate all joy so the hope of Heaven will abate all sorrow and fear The assurance of Salvation will comfort one more then the enjoying of all the world what can daunt him that hath this such is the power of Faith This also sheweth the difference between the joy of an Hypocrite and a true Christian The one can rejoyce in prosperity but not in adversity neither fasteth the Hypocrites joy more then for a season The wicked cannot bear but fret at troubles because they know no assurance of ease but rather that they are forerunners of greater sorrows As one may be drowned in a small River if he fall in headlong and come safe to land in the main Sea if he have a board to swim on so the wicked are overwhelmed in less troubles and the godly upheld in the greatest by the assurance of an happy end This also rebukes our daintiness and faint-heartedness that are straight dismaid at a little trouble He hath not rightly profited in the knowledge of God and life eternal that is dismaid by these troubles If thou faint in the time of affliction thy strength is but small We are ready like the Israelites to murmure if we lack any thing in the way to Canaan the assurance thereof should have made them as it may us to bear many difficulties To this end we set before us the Godly courage of the Martyrs and many of our Godly predecessors True it is no affliction is joyous in it self but tedious yet Faith comforts and even in it affords joy The wicked then must labor to get assurance of Gods favor else they may come to be Blasphemers or to do in their troubles as Caâ—n Achiâ—ophel Judas Though now for a season c. Here he sets out their joy by the contrary that it was mixed withal namely heaviness occasioned through temptations which are aggravated by their number Manifold yet diminished again by three things 1. They are but short for a season now 2. The author or sender God he seeth it good if need be 3. By the end that their
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
themselves equal with him two vile ends for the maner also there are great odds God effects it thus He makes man an holy and happy creature gives him a commandment to exercise his obedience gives him power to obey useth reasons to have him take heed of breaking it threatens death thereupon onely leaves him to himself and to the Devils temptations yet sufficiently armed to resist him onely follows him not with new grace which he was not bound to do Who can finde any fault in this The Devil effects it by alluring and tempting them to do that which God forbade and that by his vile lyes Adam and Eve they believe the Devil and break the Commandment of their Creator Who can herein lay any thing to Gods charge or have cause to complain Hath the Devil nothing done but what he perswaded to Hath Adam and Eve nothing done but what they voluntarily without any compulsion yielded unto Have their Posterity Neither for 1. The godly they are restored to a better condition in Christ then they lost in Adam 2. The wicked they are never punished till they have justly deserved it by their own sins therefore it s without cause to complain So is God just Man and the Devil to be condemned What! shall they be blamed for doing the will of God for doing that which he had decreed They aymed at no such end but to fulfil their own lusts therefore are they justly to be blamed 1. This setteth out the exceeding goodness and mercy of God thus graciously to plot a remedy so soon which no man could have done God like a Father did plot and forecast for us If we had been left without a remedy or must have shifted for one it had gone ill with us Now as this should make us love the Lord for his goodness and care so what a comfort is this to poor souls that seeing their misery desire above all the world to be delivered out of the same Shall these miss of it if they seek it of God with humble heart If the Lord had this care of his Church ere it was will he suffer it to want any thing now that is if it seek it of him Did the Lord ordain a remedy before the world was was he so careful and now will he not bestow this remedy on all that truly desire it Will a Father be so provident to lay up corn and necessaries into his house before there be need of them and when need is and the children call and cry for bread will he deny it them 2. This should marvellously provoke all to labor for their part in Christ Was he fore-ordained of the Father and did he come and suffer and shall we not lay out for him O monstrous carelesness and unthankfulness yet how few seek him how few seek him aright Few seek him as a Savior fewer as their Lord and King most so coldly as that they shall not obtain such a benefit as this 3. This sheweth that as God ordained some to Salvation before the world which was the cause of ordaining Christ so this was most free for what could we do to move him before we were before the world was No as God sent his Son into the world of his meer mercy so he ordained him of the same 4. If Christ were thus ordained then he is no new Savior but the Lamb slain from the beginning of the world by whom all the Fathers have been saved Abraham saw his day and believed therefore none needs doubt or fear to trust in him He that believeth in him shall never be confounded nor make haste O that the Jews and Turks would believe this but they will one day be confounded with shame and make haste to seek another Savior when their former shall fail them 5. Lay for Christ ere thou lay a foundation for the world let him be first sought after Till we have Christ neither our persons nor works please God nor have we right to the things of the world nor any promise of blessing Before the foundation of the world As the foundation of the world was laid so it may and shall be unlaid and pull'd down and that by him that laid it The time will come when the Elements shall melt c. when the earth with all the works therein shall be consumed with fire As all things here be frail and of no continuance or certainty but subject to many alterations so the world it self that hath worn out many generations of people it self shall have an end already waxeth old Trust not to it it will deceive all that do It s like a great round Bowl whereon if a man should offer to stand it would roll away and lay him under feet if not break his back Too too many break themselves with the world onely Heaven lies foursquare But was manifest He is manifested three ways 1. By the Word and Sacraments 2. By his coming in the flesh 3. By his last coming to Judgement Here the second is chiefly meant for he was revealed in all Ages to our Forefathers in the Word and Sacraments but yet not so evidently and clearly as in our times in these last times wherein he was made manifest in the flesh Note here 1. The constancy and unchangeableness of the Lord who as he Ordained Christ before the world so he sent him in due time into the world The Lord is not as man that he should lye or repent his purposes are unvariable and his promises most certain and sure he wants no power to effect his Decrees and Purposes No length of time could make him alter or fail neither the wretchedness of the Age that he came in which was wofully corrupt when even they that bare the Name of the Church were defiled in Judgement and Conversation God notwithstanding would accomplish his purpose So it is with every one whom he elected before the world he will not lose one but in time afford them effectual means for Faith and Repentance no length of time no mans badness shall hinder this work The Lord had decreed to call and make his Covenant with Abraham and yet what was he but a blinde Idolater till God called him What also Paul who notwithstanding was ordained from his Mothers womb nay before the world to be a special instrument in the Church 1. This may comfort godly Parents over their children that be yet uncalled they may have hope they be in the compass of Gods election and so that God will one day have mercy on them Oh but they be thus and thus bad It s grievous indeed but that shall not hinder if they belong to Gods election Shall the wretchedness of man make the faith of God of none effect nay let God be true and every man a lyar wheresoever God hath any elect ones he will finde them out and remember them
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly
hold on In his death he shall not be comfortless but finde enough in Christ to carry him to heaven though through the gates of death He knoweth whom he hath believed At the day of Judgement he shall not be ashamed but lift up his head with great joy when he shall see Christ coming in great glory and power to save all them that have embraced him and to receive them into the glory which he hath prepared for them then shall he be our Judge who hath been our Surety and Savior Contrarily they that believe not in Christ are never in quiet as the Papists that hope to be saved partly by Christ and partly by Works are often even the wisest of them distracted and cannot tell when they have done enough to rest in and so are ever suspitious and doubtful tost to and fro as one upon a ship mast So the wicked among our selves that believe not in Christ though some securely flatter themselves are for the most part doubtful having ever and anon thoughts that all is not well and so not knowing what shall become of them and though they love their lusts so well that they will not part from them for Christ yet often do their thoughts accuse them of their Whoredoms Deceits wicked Courses their hearts misgive them and so indeed their lives be as if one should lie in a bed too strait and the clothes too short and so they cannot sleep whereas he that is assured of his happiness and his heart witnesses his upright care to obey Gods will his bed and clothes be large enough he sleeps quietly and rests on a soft pillow his good conscience In the hour of death they are fearful disquieted and in death they are confounded when they see the Devil ready to carry their souls to hell At the day of Judgement how will the Jews and Turks that altogether reject Christ be ashamed and confounded when they shall finde that their imagined Christ and Mahomet hath deceived them and led them into a false hope O what a case will they be in when they shall see the true Christ whom they have rejected come to judge them O what wailing will there be how will they run up and down and what would they not do if they knew any way to help themselves then shall they finde it too late to sue to him Then will they sue to the hills to fall upon them and the mountains to cover them a poor request which yet shall not be granted them So all wicked men among us that have not kissed the Son but broke his bands and cast his cords from them that have had him offered to them but have not embraced him nor believed in him chusing rather to continue in their lusts then to have their part in him their condition is fearful O that all would embrace Christ whilst they may who else shall have sorrow and shame for their portion This phrase also implyeth That Believers can never fall away wholly nor finally as the Papists teach for then they might come to be ashamed They may be shaken for the tryal and strengthening of their Faith but overcomed they cannot be by all the gates of Hell Verse 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Verse 8. And a stone of stumbling and rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed NOw that which the Apostle had cited out of the Prophet and was indefinitely spoken of all and every one he comes to apply particularly to the Jews that he wrote unto both believers and unbelievers shewing the happy state of the one and the miserable condition of the other one and the same Christ being to them diverse To Believers precious and fruitful to Salvation and all good but to the unbelievers and disobedient a stone to stumble at c. though not of his own Nature yet through their infidelity so that they should not onely have no benefit by him but destruction stumbling at the word that foretold of him and now testified of him But least any should wonder at this madness in men the cause is set down that as God ordained some to life and so to embrace Christ unto Salvation so some others to stumble against him to their ruine Besides this he also removes a common and great scandal and log out of the weak and common peoples way and that was that whereas he had spoken so much of Christ they could not see him to be such a one and their learned Doctors and Rabbies Scribes and Pharisees High Priests and Elders they could no way think well of him they judged him a deceiver and pursued him also which they would never have done if he had been the Savior and corner stone as you speak c. But for this faith the Apostle If it were a new thing that you never had had warning of it were somewhat but this is no other then was foretold in Davids time so long ago therefore it needs not seem strange to you yet their strugling was in vain for in despite of them he was made the head stone of the corner This had been indeed a great temptation if they had been to consult onely with reason For what should they have thought but as they were taught and learned of their gave Teachers of whom that People had a very great and high opinion But considering Gods decree and that he had foretold it should be thus and that God would save his Church by such a way that worldly wise men thought not of and would effect his purpose not onely without the help but even against the will of the great men of the world it could not much trouble them And in that the Apostle doth apply that which was indifinitely said of all to particular persons we may learn how to use the promises of God laid down in Scripture even to endeavor to apply them to our selves particularly This is the nature of true Faith It s but a cold and dead thing to believe those things in general to be true which Hypocrites yea Devils do but this to make them ours as David My Lord My Castle My Refuge and Job My Redeemer and Thomas My Lord and my God and Paul Who loved me and gave himself for me is that we must labor for This particular Faith is that which is to Salvation signified by eating and drinking and Faith is compared to an hand and in our Creed every one of us is particularly bound from our hearts to say I believe How may we come to this particular perswasion A person humbled and seeking earnestly God sends his Spirit to witness to his of the same wherewith that it may appear that it s no presumption nor deceiveable
be denyed to all sober men because a mad man will hurt himself and others therewith The wicked do abuse the Word and Sacraments and all to their hurt Shall therefore the people of God be deprived of them as the Papists do most wretchedly keep away the Scriptures from the people lest they should read them The like may be said of the Preaching of this Doctrine But who are they that take hurt even such as would take hurt and perish though this were not But one of Gods people is more to be respected then ninety and nine that care for no goodness And this is of great use to the people of God It stays them well when they see great professors fall away else they should ever be in a slavish fear and so it makes the true servants of God go on comfortably and strengthens them in all persecutions and troubles that they shall never fall finally It makes men bold and secure because they know they can never fall away Not at all but the more careful to please God for they know they may fall dangerously and that holds them in awe with the conscience of Gods love together It further stirs up men to labor to get marks of Election to themselves It s also a matter of great thanksgiving to God that having passed by so many he hath had mercy on us so that its profitable to more then its hurtful to It comforts many What if some stumble when they have no cause Yea its matter of Humiliation that Gods grace not our goodness is the first cause of our Salvation It will make men shake off the use of all means and say What need is there of Sermons and Exhortations if the number be appointed who shall be saved and who damned What are they but desperate and wilful persons that will so do that will neglect the means because they know the end is certain and unchangeable we fear not to teach men Gods Ordination in other things as that he hath set the period of mans life which he cannot pass yet this doth not make men neglect their meat nor desperately make them cast themselves from the tops of houses or run upon a naked Sword because their time is appointed therefore we may teach it provided it be taught modestly and according to the Scriptures But its Sacriligious modesty to keep back this or any part of Gods counsel this were to be wise above God and the Scriptures the Papists have a number of such carnal conceits which shew they be not led by God If a King should give unto any of his subjects a goodly Mannor and appoint by what way he should go to it would not he be willing to learn the way accordingly should we in this particular For the Doctrine it self consider we briefly four things which are most material for the edifying of the Consciences of them that are desirous to learn the minde of God herein wherein I will rather endeavor to shew the truth and some uses thereof then by entring into curious questions to please itching ears or to stand long in confuting the contrary errors The first is this That God hath ordained some to destruction This appears by plain places of Scripture which cannot be avoided as Rom. 9. 17. For this same purpose have I raised thee up c. Jude verse 4. Who were before of old ordained to this condemnation c. So for Election we have Eph. 1. 4. 1 Thess. 5. 9. 2 Thess. 2. 13. 2 Pet. 2. 12. Now there is the contrary reason of contraries If he chose some then he refused others If he had taken all then no Election If not all then some refused And if the Lord ordained those whom he Elected to eternal Salvation Did he not then ordain the other to destruction whom he refused or left he them at uncertainty Things fall not out at adventure but according to Gods Decree and Eternal counsel What wise Workman doth not propound an end to himself ere he begin his work and think we the Lord did not determine the final state of all men Yes ere he went about the making of a world he decreed the least matters therefore much more this 1. This confuteth that erroneous platform of the Papists and others which defend universal grace This makes the will of God which is the high and soveraign cause of all to be subject to mans will whereas it s said Whatsoever he will he doth But is not the Lord slow to anger and of great kindeness and how can this be having ordained most men to damnation That 's true yet makes it nothing against this 1. It s true of the godly but he is severe towards the wicked Both Saul and David sinned yet was the former punisht severely the latter pardoned Neither is he so slow to wrath but that he is also just many examples of either might be instanced and is as much honored in the one as in the other 2. It s true also in part of the wicked for it s of his patience towards them that they live and enjoy so many of his benefits in such abundance with the Gospel and that he doth not confound them at once who yet provoke him highly every day It s said in Ezekiel As I live saith the Lord God I have no pleasure in the death of the wicked c. He doth not delight thereat as its the destruction of the creature but as its a mean to set forth his glory For he aimed not at the undoing and ruine of his creature in his Decree but at a far more excellent end even his own glory Besides God wills many things which yet he delights not in as the afflictions of his servants at the hands of ungodly men As good and merciful Judges they delight not in the blood and pains of them that are Executed and by them condemned which yet must be for the defence of the good the cutting off and terror of the bad God will have all men to be saved It s to be understood of all kindes of men in this last age of the world by the means of Christ Jesus The Lord is not willing that any should perish c. The wicked mocked at Gods promises and the godly began to think long therefore the Apostle sets himself and that 's the scope of the place to comfort the faithful So this place of all men to come to repentance is meant of the Elect only Is patient towards us saith the Text shewing that God defers not of forgetfulness but because he waits till the rest of the Elect uncalled and unborn be added and then it shall come at the just appointed time It s not deferred that all men should be saved for then it should never come for all men shall not be saved but for the Elect onely If God hath
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
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
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
The just He is the just one as God holiness it self as man filled therewith above Men and Angels Just not as Job Zachary and Elizabeth They were Righteous by his Righteousness imputed to them as Abraham also but he by his own they by Sanctification imperfectly Holy and Righteous he most perfectly nor as Adam who though perfectly Holy and Righteous by his own Righteousness yet was mutable therein and lost it not so in Christ but immutably so There was no guile found in him none could accuse him of sin nay he was the light and glory of the world yet suffered he gross things We then though never so just and innocent must not think much if we suffer altogether without cause It s the better it s but as Christ did But alas we are very faulty before God and deserve far greater things then we meet with yea cannot be innocent towards men how much less towards God The meditation of this point will much help us in our sufferings For the unjust That is for us wretched and miserable sinners and his enemies who could do nothing for him to deserve such kindeness How much rather ought we to suffer for him that just one and for his sake especially considering our sufferings are nothing to his The meditation of this also will much help us in suffering For sins that he might bring us unto God Christs sufferings were altogether for our good and if it had not been for them we had been utterly lost But for ours they be nothing to him he is never the better for them neither be they for his benefit but for our own even the purging of our souls the tryal and proof of our faith and patience and the preparing of us to the greater glory in Heaven Let 's think of this also and it will make us suffer the more willingly and patiently Lastly as he after his sufferings and death rose again and entred into glory and sits at the right hand of God So if we shall sow in tears we shall reap in joy having fought the good fight we shall receive an incorruptible crown of glory 1. This reproveth our notable tender daintiness that can endure nothing for Christ but as if we were too good to suffer though in company we should hear never so much spoken against Gods Servants and sincerity of Religion we can be silent and pass by the same and there are many that would be forwarder but for fear of being counted Puritans O cowardly fearfulness No wonder if such be never called to that honor to suffer for Christ What if to please the world we be luke-warm and God vomit us out of his mouth What if for our zeal the world hate us and God approves of us what do we lose Shall we make friendship with the world Know we not that its enmity with God He is praised that is allowed of God 2. Let us take heed of all preposterous zeal and rash unwarrantable causes whereinto some runâ—under colour of zeal and be zealous for God we cannot hate sin too much nor love goodness too much nor the Word too much nor keep the Sabbath too carefully nor govern our families too religiously Let us go on in a zealous godly life and if this offend any let them pardon us we would do no other then God requires and for this we must pray our Landlord or whosoever to give us leave we have served the Devil a great while tell them Its time now to begin to serve God and to look about us for our souls good thus in suffering for wellâ—doing we may be comforted and by these reasons kept from being discouraged Now of Christ sufferings death and resurrection particularly Christ hath once suffered for sins the just for the unjust that he might bring us to God In handling the sufferings of Christ observe 1. The circumstance of time or how often he suffered once 2. Who he was or the quality of the person suffering Christ the just 3. For whom he suffered for the unjust 4. Why he suffered even for sins and 5. To what end that he might bring us to God and hereinto our Apostle is again willing to fall as we should be to hear and often meditate thereof as hath been already shewed in the end of the last Chapter namely from verse 21. to verse 24. Much profit follows on it For 1. It sets out a notable mixture of justice and mercy 2. It shews what a mighty Savior we have in whom we may trust and to whom we may have recourse 3. It may wound our hearts for sins past and make us hate sin for the time to come 4. It sets out Gods infinite love and accordingly of all that have assurance of their part therein requireth unspeakable love 5. It s a comfort to all that mourn in Sion 6. It shews that all that miss of Christ must bear their own burthen 7. It provokes us to labor to know whether Christ hath dyed for us or not and for our assurance thereof to finde that we are truly humbled hunger after Christ and are ready to take up his yoke O that all ignorant persons which do not in any measure know the grounds of Religion that all civil persons which trust to their own righteousness that all worldlings whose hearts are altogether glewed to the things which are here below and do not so much as minde those things which are above the same being out of their element that all prophane persons which go on in open notorious lewd courses and that all Hypocrites not to speak of Turks Jews and Papists which content themselves with shews and common gifts would but duly meditate on Christs sufferings that so they might have part in Christ Assuredly all they that believe not shall be condemned but of all others they that have lived under the Gospel shall have greatest judgement and to make up all it will increase their torment to think that they had offer made of Christ and yet had not the grace to apprehend it that they were so near and yet missed and that some that sate with them were converted and are now in Heaven and they careless or wilful are now in irrecoverable damnation This will make them gnash their teeth gnaw their tongues curse themselves and the day wherein they were born Let such see feel confess and fly to Christ there being no other way of Salvation besides him I come to the particulars propounded The first concerneth the time how often he suffered Once It s true Christ suffered throughout his whole life and that diversly but all make up one perfect suffering and he suffered so as at once he finished al never to suffer again wherein his suffering is opposed to the sacrifices of the Law which were continually renewed because of their imperfection whereas he suffered once for all for being God
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
perswade to rejoyce in persecution because its a blessed thing and who would not rejoyce in that that will make him happy and though he instanceth in one kinde and that which may seem no great persecution yet he is to be understood of all others whatsoever That such shall be blessed he proveth because thus to suffer is an argument that the Spirit of God even the glorious Spirit resteth on them who howsoever on the adversaries part he is blasphemed and ill spoken of yet is glorified by them that suffer patiently and joyfully for Christs sake Here then besides that suffering for Christ we are happy we may be induced thus to suffer for him for that his Spirit resteth on us so doing and hereby also he is glorified In the words we have a proposition and the confirmation thereof If ye be reproached for the name of Christ happy are ye There 's the proposition This may seem to be but a slender thing to be reckoned among persecutions and that which may be easily born No it s that which many have found harder to bear then loss of goods blows yea death it self Some which have suffered torments couragiously and indured the loss of all with joyfulness yet have almost sunk under slanders and ill tongues David much complains of his adversaries that they made Songs of him that they spake words like the prickings of a Sword and like sharp Arrows Sampson could not endure to be mockt of the Philistines had rather pull down the House on himself and them Job also complains of such Ishmaels mocking of Isaac is termed a persecution The most ingenuous mindes can hardliest bear reproaches Here note 1. That a good name is a tender thing which is and ought to be dear to us As we are forbid thus to wrong others so the Lord appointed those to be severely punished which should so do 1. This rebuketh those that make no account of a good name though it be better then good oyntment but live so badly as they pull an ill name on themselves some indeed would yet have a good name though they deserve the contrary but they must first win it and then wear it Such as are desperate and care not what men say of them it s a sign they are so bad as no man can speak worse of them then they deserve These cannot be discredited 2. It condemneth those that care not how they raise lyes spread tales of their Neighbors and seek their discredit or rail on them and revile them they do worse then if they stole away their goods or wounded their bodies for the name is more tender and dear and hardlier cured and recovered if it be wounded or lost they that give themselves over hereto are fools neither are they Citizens of Sion Such are as a Maul and a Sword and a sharp Arrow and such was Ziba See 2 Sam. 16. 3. 2. That railers mockers and slanderers of Gods Servants are persecuters David in the person of Christ complaineth of such Such also are they that revile them by the name of hypocrites precise fools humerous singular fantastical Puritans c. I mean those that revile the true Servants of God who for their zeal are often thus dealt with whom those slanderers would no less smite with the hand then they do with the tongue if times did but bear them out They would be no less forward to hale before Magistrates cast into Prison c. 1. Let them that have been and be such repent hereof as of persecution else with Ishmael they shall be cast our and as they be worse then Balaam so shall they speed worse 2. Let all others avoid this as a fearful sin for it s to be like the Devil the accuser of the Brethren who shall answer for this at the last day 3. For those that be railed on are slandered or have lyes devised against them let them know they are Martyrs before God and suffer persecution which is an honor let them bear this patiently and go on constantly and not be discouraged and there 's good hope they shall bear greater persecutions if they come which else in likelyhood they cannot 3. That it hath been an usual custom in the world to reproach revile and slander Gods Servants for their godliness Sore eyes cannot abide the light and there 's an enmity between the seed of the Woman and the Serpent and when other weapons have failed them they have used this of their tongue whereby indeed they prevail much to the disgrace of Religion 1. Being so now we must not think it strange for the Devil is now as malicious as ever and hath instruments as fit for his turn as ever If now endeavoring carefully to serve God we be counted proud fellows factious Enemies to the State c. we must not be too much disquieted were not the Prophets the Apostles Christ himself thus reputed we are not too good to go hand in hand with them it s a piece of our livery to be thus dealt with 2. When we hear any reports against Gods Servants know them well ere we believe them we should else condemn the innocent even Christ was slandered for a Conjurer and Traytor and the Apostle Paul for a pestilent fellow yet who were more freer who more wronged 4. That such as are reproached for the name of Christ are happy I say for the name of Christ or for being true Christians believing in Christ and serving him for not the punishment but the Cause makes a Martyr How can this be will some say and what blessedness can there be in being railed upon and slandered why thus saith our Apostle and he knew what he said having learned the same of his Lord and Master whom he heard so speak It s a blessed thing to be a Christian washt in the blood of Christ reconciled to God whom the Angels protect who is the heir of Gods promises and blessings here and of eternal salvation hereafter Even an Emperor without this is but as a man in great jolity to night that must to execution to morrow But to be railed on for being a Christian is a greater blessedness a special honor Its honor to be a Princes Servant but to be about him and to have the guard of his own person and to stand in his defence against an Enemy or to be called forth to justifie his lawful Title is far greater Again It s a blessed thing to be willing and able to suffer for Christ flesh and blood cannot we might have been of the persecuters or of them that regard no Religion at all or to suffer any thing for it or making profession of Religion should yet shrink from it rather then suffer for its Cause Therefore to suffer for it is a blessed thing which is to us a token of Salvation 1. Therefore we must not onely
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
in my minde But I will not spend any time to approve or disapprove the one more then the other but speak something of both as in some such cases is not unusual nor amiss when both may very well stand and it be difficult to say which is the true meaning of the place this or that For the first The duties of people towards their Ministers laid down in the fifth commandment stand in these four things 1. They must reverence them for the dignity highness and excellency of their Calling in which respect they are termed Angels Stars the light of the world Gods Ambassadors 2. They must yield obedience to them in their Ministery 3. They must willingly allow them a sufficient maintenance that they may wholly without distraction attend on their souls 4. They must pray for them both that their Ministery may be fruitful and that they may long continue amongst them of those the second is the principal Namely that People must submit themselves to the Ministery of the Word in the mouths of their Ministers as we stand bound to preach so do you to hear and obey For Blessed are they that hear the word of God and keep it that are doers as well as hearers God hath not appointed us to Preach in vain but for the conversion of people The Ministery is ordained to work faith to convert souls it was the peoples request with promise to hear and do God hath yielded and sanctified it to be the onely ordinary means not reading not preaching by an Angel even the foolishness of Preaching by the hand of men to save them that believe If Ministers must be called to an account for Preaching shall not the people how they have profited and if a wo to us if we preach not is there not to them if they repent not For this cause our Savior upbraided those Cities wherein his mighty works were done not because they would not entertain him nor hear him as the Gadarens but because they repented not we have done you no good nor have you heard well till you have repented and be converted till you have obeyed from the heart the form of Doctrine delivered you The Law humbleth the Gospel woâ—â—th Faith both bring to a reformed new and godly life we hear aright when we go away pricked in our hearts Till then there 's no good wrought on us as appears by the Prophets complaints Isaiah 49. 4. and 53. 1. Jer. 6. 10. else no mark of Election faith being a demonstration hereof we make sure our Election by our effectual calling The Apostle also termeth the Thessalonians Elect of God because the preaching was not to them in word onely but in power and they received the word in much affliction and became followers of us c. and that they received his preaching not as the word of man but as it is indeed the Word of God not to hear and obey is rather a mark of reprobation as in Eli's Sons If we be Christs sheep we hear his voyce in the Ministery and follow him O what an excellent harmony would this make if Ministers preach faithfully and the people become converted and then built up in all obedience thereby 1. Then this rebuketh the woful contempt of the world at most hands for how few yield obedience thereto look in all Towns how many ignorant persons that have no knowledge neither will have any give their mindes to none but pul in their heads that they might not see the light that would glister in their faces who so blinde as he that will not see These are far from conversion This is condemnation that light is come into the world and men love darkness rather more then light So how many prophane persons that live in some known sin though some more outragiously then others as in Drunkenness Whoredom Malice c. That hear not though the Charmer charm never so wisely and do even stop their ears God knocks at the door of their hearts but they will not open his Ministers cry out against their sins yet they rush on every one after his own hearts lust and hateth to be reformed having a pardon brought and offered them if they would come in they stand out What will become of these having refused to hear a gracious voyce offering mercy they shall hear a fearful voyce denouncing judgement not hearing a voyce calling them to him they shal hear a voyce commanding them from him and as he called and they refused so shall they call but not be heard or regarded What shall these have to say for themselves Their iniquity shall stop up their mouth How many civil persons are there also that be not converted if they so continue they shall perish unless they be born again truly humbled planted into Christ obey in all things not in the duties of the second Table onely giving men their due but of the first also giving God his they cannot be saved What should I speak of worldlings that are so glued to the world as they savor not at all of Heaven or heavenly things no such thing can enter into their hearts either they hear not the Word at all or the thorny cares of the world quickly choak that seed What of Hypocrites some professing outwardly and yet living in some known sin others not so bad that yet fall far short having gone some steps and hoping that all is well These were never as yet truly humbled and so not converted so had not that that accompanieth Salvation these hear but not aright Every man therefore must examine himself how he hath heard and whether the Word hath been a means of his true conversion and whether he make conscience to submit himself to the precepts thereof They that can prove themselves thereby converted how comfortably may they go on walking in obedience thereto Contrarily the care of others is dangerous for think not that our preaching will go away unregarded or that it s no matter how you have heard Oh! Preachings and Sacraments be dangerous things life or death can do a great deal of good or as much hurt to them that obey its Salvation but to the disobedient it s the savor of death unto death This is a fearful sin in this Land and the cause of all our plagues by reason whereof we may fear worse Remember the wo pronounced against Chorazin and Bethsaida 2. This may be for exhortation to all that as they come and hear so to submit themselves and pray God to make his word effectual by his Spirit So shall God be glorified if of Lyons we become Lambs If won from Satan to God The Ministers shall rejoyce as having the greater Crown The Angels in Heaven will rejoyce having new fellow Servants yea God himself will rejoyce the Father as having a new Son Christ as having another member the Holy Ghost another
great cause of thankfulness whereas if we think we have ever been as now or that we had some goodness in us before as the Papists teach we cannot be truly and heartily thankful to God as we should Therefore the Doctrine of Rome That man is not so miserable but that he hath some good in himself c. will never humble a man as he ought to be nor make him so thankful as he should be David was put in minde that he was taken from following the Ewes with yong that thereby he might be the more thankful 3. To strengthen our faith to believe in God for afterwards and for all blessings needful to Salvation He that hath already done thus much for me will not now fail me 1. Therefore we should do well oftentimes especially when we feel our hearts lifted up with pride to enter into a deep consideration of our former estate and what we were before God shewed mercy to our souls in enlightening converting and effectually calling us for we are ready to be puffed up as though we had not received it and lift up our selves and contemn others now alas we should consider such were we and once as far from Salvation as they and so pity them 2. When we finde our selves dead or dull to duties do but consider what he hath done for us and from what a base condition he hath pulled us and into what dignity he hath advanced us and this will make us shake off all laziness 3. When our faith is weak and we begin to fear the time to come consider He that freely before the world chose us passing by most others gave his Son to dye for us his Word to tell us thereof his Spirit to assure us thereof and so Sanctifie us he will not now leave his work imperfect O but our sins be so many and we be so unworthy If thy sins could have turned away Gods favor he would have kept his mercy away at the first but seeing they could not keep God from shewing thee mercy at the first they shall never take away the favor of God from thee now that he hath vouchsafed the same they shall never take it away wholly and for ever Here the Apostle alludes as ye heard to Hosea 1. 10. God there threatned to cut them off from being his people which after fell out Whence learn that No priviledges can exempt men from Gods wrath but if they contemn his Word he will take it from them and cast them off Thus he did with the posterity of Abraham a very lamentable spectacle to see the ten Tribes carried into Assyria Captives thence by the Medes chased into many Nations and dispersed that had sometimes been the people of God and now nothing less but became no people were as the Heathens thus hath it fallen out to many Nations since our Savior Christ as to the Churches that the Apostles Paul and John wrote to and divers others This may terrifie us and hereby we may learn to stand in awe If God did not spare them will he spare us we stand upon our good behavior the sins of our Land be many not onely Bribery Oppression Whoredom Drunkenness Pride Covetousness but horrible prophanations of Sabbaths and Sacraments fearful contempt of the Word and abuse of Gods Servants and with most Religion grown to a mock and a reproach to those that be any thing forwarder therein then others If any shall say We have enjoyed the mercy of God and the Gospel a long time Not so long as the Israelites did But what then should God do for a people As when God cast off the Jews he took us Gentiles in which they thought could never have been even so can he finde him out a people among the ignorant and wilde people which are no worse then this Nation sometimes was though he should utterly cast us off In making them a people again see both the mercy power and truth of God 1. His mercy in receiving them in again Where learn That Though God should forsake some of the seed of a godly man yet he will extend mercies on others for their fathers sakes and remember the next or third Generation for the good old father or Grandfather Let Parents be godly that all their children may be so or if the Lord should frown on any of them that yet he may remember his Covenant to their Posterity Again though God be angry with men for their sins yet if they unfeignedly turn to him and humble themselves he is gracious and merciful As this should provoke Gods Servants when they have offended not to fly from him and dispair but come humbly to him remembring that though they have shaken off the nature and part of Children yet he retains still the nature of a father so this may provoke lewd Wretches to come unto God hearing he is so merciful But contrarily they abuse the same and go on in their sins 2. His power Though they were thus scattered and so unlikely ever to be gathered again yet did the Lord effect it If men say a thing or have a minde to a thing they may hap to do it but if God minde a thing he will do it neither shall any or any thing let him This may comfort us in all Gods promises of protection of his Church against the proud adversaries of the same And let such take heed how they oppose God in his Church or stand in his way lest they receive that which they shall never claw off again Though the Jews at this time be so scattered as that they be in all Nations yet God will finde a means to gather them under the knowledge and scepter of Jesus Christ. 3. His truth That was verified and came upon them which God had threatned in the time and by the ministery of Hosea and whereas there it was foretold that yet afterward they should be called home again and be made the people of God See the truth of his promises as of his threatnings for his promise to Abraham he took them in again Were not a people He saith not they were not the people of God but they were not a people What then heads of Swine not worthy the name of a people or of men but of Beasts for such are they which live without the knowledge of God and Christ nay evil Beasts as Horse and Mule without understanding Oxen and Asses may teach them wit The Sork Crane and Swallow know their times which they do not nay worse then Beasts Hence the Scripture compares them to Dogs Lyons Foxes Tygres Cockatrices c. as wicked rich men to fed beasts If a Horse have drunk his fill let him come through the clearest water that is and he stays not but numbers having already drunk too much must needs