happy indeed but Moses had respect hereunto and did clearly discern the same Q. May we then offer our selves to trouble A. Ordinarily we must not If any in extraordinary times should feel an extraordinary zeal and desire hereto as it seems the Apostle Paul had when he would needs go to Jerusalem questionless they should have joy in their sufferings we must tarry till God call us Q. May we flee persecution A. If God make make us a way we may as who haply are not as yet so fully fitted and resolved to suffer as were meet or who know not whether God will have us scatter his truth further or remain to be as feeds thereof for afterwards but if we see that its Gods minde we should be sâ—ffer then it s our duty willingly and chearfully to put forth our selves This confuteth the foolish world that judging it to be a most miserable thing thus to suffer will therefore never come at it either not professing Religion at all or else revolting therefrom in time of trouble yet would they be happy but they take a contrary course they being ashamed of Christ here he will be ashamed of them hereafter In saving a transitory life they lose life everlasting yea how do we our selves shun sufferings as if they were miserable which do suffer whereas the Spirit of God hath pronounced them blessed Happy are they that suffer for a good cause for righteousness for Religion for conscience sake such as stick fastest to the truth provide best and most wisely for themselves what can their enemies do to us If they take away our goods we shall have a thousand fold more in this world and in the world to come life everlasting If they mangle our bodies God will raise up the same gloriously If they separate our souls from our bodies by death the Angels will carry them into Abrahams bosom If our cause be good we have cause to rejoyce in our sufferings so are we enjoyned so did the Apostles in their sufferings so also the holy Martyrs I might to this purpose alledge the story of Alice Driver of Priests wife in Exeter of the Christians in Edessa c. but that they may be read at large in the Book of the Martyrs O that we should be so discouraged at a mock at a frown of our betters O that we should be as soon ready to give over as to begin to do well though the more religious we are the more we esteem of the word the better both God his angels and people like us yet is it not so with the world they liked us better before but do not now approve of our course howsoever this is our duty hereof shal we have the benefit yea to be disliked to suffer for this will be our honor our advancement As David being mocked of Michol resolved to be yet more humble so should we be so much the more for goodness as we see the world oppose it and set themselves against us because of the same We must not be discouraged at the very greatest much less at small trials We know not what we shall suffer For yet we have not resisted unto blood onely let us be careful that we suffer for Righteousness and for a good cause for though we have some good things in us yet haply we may be brought to suffer for some fault in us and therein we can have small peace Beware we suffer not as Separatists that flie out against and from the Church that we suffer not for contempt or usual neglect of our Ministers if they preach the Word truly that we suffer not for rash heady hasty and violent carriage of our selves that we suffer not for our censuring for our meddling with things or persons wherewith we have nothing to do or for passing our bounds in things beyond our reach Servants must beware that they suffer not for their carelesness in their places as those which having liberty granted them to hear the Word upon their not profiting thereby are restrained therefrom so if they shall suffer for being negligent untrusty sloathful stout in answering again c. they suffer deservedly not for righteousness sake yea this their carriage makes the godly housholders to grieve and those that be not so well seasoned to think ill of the profession and it makes the name of God and his Gospel ill spoken of and hereupon many say Oh I le never meddle with these Bible-wenches c. fie upon it what a fearful thing is this The like may be said of the poor which neglect their callings and are caraless of their Families c. Note further That A godly man is blessed happy in what condition soever He is happy not onely in prosperity but even in sufferings even in the very lowest abasement nothing can make them miserable having God and a good conscience though they meet with affliction from God or persecution from men as here yet are they happy Imprison him fetter him let no creature come at him put Lyons to him c. yet he is still and shall be the childe of God the member of Christ the heir of Heaven a Kings son c. and how can he be miserable that hath the Comforter within For the wicked nothing can make them happy let a wicked man have Sampsons strength Absoloms beauty Ahasuerus his wealth Nebuchadnezzars stately Babel Dives his costly apparel c. yet is he miserable he is under the curse of God there 's but a step between him and Hell As Jonah was asleep whilest God was offended with him the winds raged against him the Whale was ready to swallow him so do the wicked eat sleep and are jovial while God is offended Heaven is shut up against them Hell gapes for them and the Devil waits on them as his prey Their security will end in a fearful wakening they shall be snatched from their beds of ease and cast into everlasting torments 1. This may encourage Gods servants to suffer for righteousness They shall not be the less happy let the world do its worst it cannot make them miserable They are every way happy in poverty sickness persecution and the like O who would not labor to attain this honor and happiness 2. It may disswade the wicked from their mischievous plotting against Gods servants For why do they pursue them To make them miserable its impossible They may indeed make them the more to shine forth through their constancy in Faith and increase their glory in Heaven and so make them more happy but to make them miserable they cannot O that they would break off this their course and be weary thereof for so long as they be wicked how rich soever or how high a pitch soever of honor they have clambered to they are miserable yea these and the like make them more miserable as being fuel to their lust being to
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
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
so did he that quickly which we could never have done Therefore let every man trust to this if this be not a sufficient way thou mayest say I am content to perish thou mayest well enough and I with thee for company 1. This confoundeth all other false and devised satisfactions by any other and sheweth the most fearful state of all that know not nor embrace Christ as 1. The Jews that look for another Christ 2. The Turks that trust in Mahomet and do not acknowledge Christ so the Pagans that are utterly ignorant of him The Papists also that make him but half a Saviour and adde a number of other Merits and Satisfactions with their blasphemous Idol of the Mass their Pilgrimages Penances c. yea not onely say they are the sufferings of the Saints meritorious for themselves but even to put something into the common treasury to help others These also among our selves that hope to be saved by their good meaning good prayers and civil life and either do not at all look to Christ or but to halves being as good as not at all So those that make God an Idol all of mercy and no justice when as they are both essentially in him and he could not be God without both and the one is infinite in him as the other yet by crying God mercy they think to escape never considering how his justice should be answered but he should not be just nor God if he should let thy sins go unpunished 2. This sheweth the fearfulness of sin such was our case that as if one had committed a fault and there were no way to scape unless he could obtain the Kings son to dye for him we could not but perish unless the Son of God had dyed for us 3. This should much grieve and humble us to think what our sins have done even that they occasioned all the torment our Savior was put to It was not Judas nor the Jews Pilate nor the Soldiers that crucified Christ but our sins they being but our servants and executioners How should this go to our hearts that our lying swearing whoredom pride profaneness c. was the cause that put our Savior to all those indignities Shall he be pierced yea to the very heart for our sins and shall not we be pierced with grief for our own sins Shall he shed Tears of Blood and shall we have dry eyes Shall he say his soul is heavy to the death and shall not our hearts be heavy could we having a friend that loved us so dearly as he would take our room to endure much for us could we I say stand by and see him tortured for our cause and look on it with dry eyes 4. This should make us take heed of sin for the time to come and avoid it above all things in the world look upon every sin in blood no sin but hath a bloody face when we have committed it all the world cannot satisfie for it it must be blood the blood of the Son of God one drop of which was of more worth then Ten thousand worlds if it were but the blood of a man must be shed for every sin were 't not fearful but it s Christ Blood therefore how careful should we be But O Lord How small account is made of sin How doth the world make a May-game thereof How do men think they can appease Gods Wrath with a broken sigh or a Lord have mercy upon us for we are all Sinners or by making some counterfeit shew in their sickness or on their death-bed And do not the Papists think that it may be done away by auricular Confession Penance Pilgrimages Holy-water Popes Pardons the saying over of so many Ave-maries Paternosters c. But those that set so light by sin are such as never knew the weight of it nor have part in the remedy and therefore in vain do such say they hope to be saved by Jesus Christ and he dyed and shed his Blood for their sins and yet they still live in sin What is this but to make a light account of Christs blood a treading of it under foot an accounting of it an unholy thing a despiting of the Spirit of grace Yea if even Gods Children did so weigh this unspeakable price as they should they would be more afraid to offend then they are This also should awaken those that know no part in their Redemption that they have the greatest matter in the world to seek Such should never be quiet till they finde themselves discharged for without this there 's nothing but eternal destruction they shall bear their own burthen 5. This setteth out the unspeakable love of God and Jesus Christ that when we had plunged our selves into this miserable estate and could not onely not help our selves out but not so much as devise a way out that he did both finde out the way and was content to bestow his Son on us to suffer the curse and death that we had deserved that so we might be freed What man would beat his Son to spare his Servant What man would kill his Son to save his Enemy What Prince would give his onely Son and Heir for a base Subject nay to redeem a Traytor and that not to bondage but to death yet all this hath the Lord done God so loved the world O wonderful that the Father did not rather suffer all the world to perish then that his most blessed Son should suffer the least of those indignities that he indured And was not the love of Christ infinite that for us gave himself and did willingly lay down his life for us which could do nothing to deserve or requite it nay which were his very enemies so to endure such base and cruel dealing from men who himself was Lord of the world and could have commanded the earth to swallow them so to be spitted on mocked scourged nailed to the cross c. but above all that he would undergo his Fathers displeasures for us Rake-hells that had so provoked him 6. And what doth this call for at our hands again but admiring at the infiniteness of the price we study all our life how to walk thankfully before him giving our Bodies Souls Lives and Labors to him again most zealously faithfully serving him in all obedience yea if he should call us to lay down our lives for his Names sake to do it chearfully as he did for us we are not our own but the Lords who hath bought us and paid dearly for us and so must have neither Wit nor Will Body nor Soul Hand nor Foot but for him and which we are to employ in his service If one should redeem us with a great sum of Money we would ever be thankful and count our selves his if one should give all his Substance more if one should give himself to serve and be bond for us yet more but to lay down his
hath given us many means to subdue them therefore will be angry if we keep them not under and grow especially against our strongest corruptions they offend God hurt us glad Satan defile the Temple of the holy Ghost were the cause of Christs death are of long continuance and therefore must be put away And as we must labor daily to mortifie our lusts and old man so to grow in all graces 8. The perfection of a Christian There 's none here in this life we know but in part there be still remnants of sin in us we are indeed perfectly Justified not but in part Sanctified Sin and Grace is mingled in every part not sin in one part and grace in another as heat and cold in lukewarm water light and darkness in the twilight God will have it so to be 1. That we might be saved of mercy and by Christs merit and not by any merit of our own for if we were perfectly Sanctified here then should Christ seem onely to make us fit to merit our own Salvation 2. That his power might be made known in our weakness whereby we are enabled to overcome such mighty enemies of our Salvation 3. That continually we might be kept humble ever thankful to God for daily pardon 4. That there might be continual use of the Word Sacraments Prayer and one of another 5. That there might be something to weary us hence and make us long for Heaven where we shall attain that which here we can never But though these Corruptions remain yet they reign not they are indeed troublesom and hurtful as the Canaanites to the Israelites or Rebels that make Insurrection in a Kingdom but have not the Scepter in their hand but are subdued in time and they dwell in us as unwelcom guests There is always a Civil war in a Childe of God two men in one man the old and the new two laws the law of our members and the law of our minde the Flesh and Spirit fight each against other now the one prevailing then the other yet so as the old man grows weaker and the grace of God stronger It had a deadly blow at first and still languisheth and is in a Consumption as a Serpent that is deadly wounded in his head yet wrigles with the tail or a Soldier deadly wounded in his brain yet thrusts with his weapon The Scripture speaks of the old man in Regeneration as if it were crucified and wholly destroyed because it s so wounded that it can never recover his former strength 1. This condemns all Anabaptists and others that dream of a purity in this life 2. It teacheth us to bear with one another The husband though godly must not look the wife should be without fault nor the wife the husband so the Master the Servant or the Servant the Master there are none without Imperfections we never read of any but noted with some weakness Christ alone excepted therefore think it not strange neither neglect the graces that be in any for one or more infirmities so as they grow to no height 3. Here 's comfort to those that doubt of their Conversion because they meet with temptation and feel sin rebelling in them and their corrupt nature lusting after evil It s not so much a sign you are not converted because you have sin for that 's common to all as that you are because you feel it strive against it and grieve for it This is indeed a sign you have the Spirit in you The godly and wicked sin both but there 's great odds in the maner the wicked sin willingly and advisedly yea delight in it are loath to be hindred from it when they have done are not humbled but go on therein whereas the Regenerate sin not with full consent but haled thereto by force of temptation and strength of corruption being thereafter humbled ashamed grieved If it be thus with thee be of good comfort be still constant in resisting use means to subdue the old man and cherish the new so shall you every day get the victory more and more and when you be overtaken thus it shall not be laid to your charge but pardoned in the Death and Obedience of Jesus Christ Neither shall your corruption recover it self again to rule over you as before but shall still languish and this is the cause why the Scripture speaks as if our Regeneration were perfect our old man destroyed And at last by death we shall get a final and perfect victory and never feel sin more for with laying down our bodies we lay down our sin and not before Not of corruptible seed c. Here is set down 1. The efficient cause of our Regeneration both Negatively where 's shewed what it is not and Affirmatively what is not 2. The instrument thereof the Word of God 3. A description of God that he liveth and abideth for ever Not of corruptible seed Of mortal seed we are born not born again by it we are made Creatures not new Creatures we are not born holy but by being born again we are made holy The godliest Saints of God cannot convey grace into their Children but sin and nature whence it is that even Abraham had an Ishmael Isaac an Esau As we are born of our Parents we are altogether corrupt our understanding seeth little in heavenly things and our Reason is an enemy thereto as that there is one God in three Persons Christ God and Man born of a Virgin the world made of nothing Man saved by the imputed righteousness of another the near Union between Christ and a Believer the Resurrection and last Judgement c. Reason sees them not yields not to them nay being much urged laughs thereat and that which it doth understand it conceives not as it ought the will desires nothing that good is or at least as it ought for it is defiled and so the whole man Again mortal seed begets that that is mortal onely and not immortal but when we be once Regenerate we never dye more but live the life of grace here and shall that of glory hereafter a final fall or the second death can never befal the new Creature Let none therefore trust in this that they were born of godly Parents but desire God as their Father to beget them anew But of incorruptible Namely by the Spirit of God which is the true efficient cause who doth alter and change our hearts and conveys power to kill sin in us and to quicken us to a good life Usually these words and the next are put together and understood of one thing namely that the Word is the immortal seed of Regeneration and after a sort it may be so called but properly the Spirit of God is the seed the Word is the instrument and we know the Word of it self can do no such thing no more then a Tool can
We are to labor altogether against these corruptions of ours against our pride self-love unbelief hypocrisie earthliness weariness of well-doing and the like All that are Christs have crucisled the er flesh with the affections and lusts We must mortifie our earthly members and by the Spirit mortifie the deeds of the flesh These things become not us that are set at liberty from sin and be eudued with the Spirit If we live in the Spirit let us walk in the Spirit For us that are Christians to be led and overcome of our lusts is base as for a Prince to be led of a base person and here is the power of Religion and proof of a Christian that denyeth himself and crucifieth his lusts that not onely keepeth his hand but purifieth his heart that hath it at command in some measure We must labor to know these corruptions and our own hearts and which of these we are most prone unto and discern of them which many do not but are most strangers at home and have many corruptions which they discern not for the heart is deceitful Know both the ugliness and danger of them then repent of them be humbled for them crave pardon heartily unfeignedly seek to mortifie them apply the edge of the word against them even any thing we read or hear out of the Scriptures to this purpose Apply also the benefits of God as means to subdue them so also afflictiont put on the whole Armor of God and on every occasion set against them pray against them also especially when we humble our selves upon occasion of the Sacrament c. always be baiting at them hacking at the roots of them grieving we can prevail no further crying and making our moan to God to help us so shall we get mastery more and more dealing faithfully even over those that we thought sometimes we should never have prevailed against In the mean time le ts not be dismaid that we can get no more mastery be humbled and yet comforted that we strive But here is the great fault of many Christians that suffer their corruptions to bear such sway in them as they break out shamefully and often to Gods dishonor their own shame and the Gospels infamy where is our Christianity when we be so proud that we will contend and being out will never be reconciled but break out into bitter speeches so being so covetous so lazy also in goodness that either we neglect duty wholly or slight it over carelesly Fleshly lusts Hereby are yet further meant all evil thoughts and the least rebellings of this nature of ours against the holy commandments of God These are fruits of this concupiscence and evil nature of ours and of the flesh and are sins against God But here know that evil thoughts be of two kindes 1. Such as be cast in by Satan as into Judas 2. Such as arise from our own corrupt nature as Christ said to his Disciples Why do thoughts arise in your hearts For the former they either fasten upon our nature and tarry to tickle us with a kinde of pleasure or else are immediately cast out with deep detestation If they tarry never so little to parley with our corrupt nature they are our sins as well as Satans but if cast out immediatly they are not then are they our crosses not our sins but the Devils and shal also be laid to his charge not ours for so he cast in thoughts into our Savior Christs minde of distrust presumption idolatry c. but they fastened not at all on his nature therefore he was never the worse so for us for if any shall come and entice me to Murther or Treason and I detest the very first motion thereof Shall I be counted guilty This is needful to be known lest we be too much overwhelmed with grief for these the Devil troubles every one withal at all times and no man alive is free from many of them daily if he did take notice thereof but some men are troubled extraordinarily this way God lets Satan loose at some time and for some space to buffet them most grievously and cast in bad thoughts of all kindes but especially against God most foul unholy prophane and blasphemous thoughts not to be named as that God is not holy just good or deals hardly with some men cannot do this or that with other more vile then is meet to be named which is sometimes the state of civil persons sometimes of the true children of God which are cast into their mindes as thick as hailstones and are by some called the foul Temptation by some the Temptation of Blasphemies This doth so wonderfully perplex the parties that it fills them not onely with fears but even drives them almost to despair makes them weary of their lives that they could wish themselves as far under ground as they are above yea many to think of making away themselves haunting them in all places night and day that they cannot rest so weakening their body and minde exceedingly concerning this state we must know it comes to pass by Gods providence and permission to Satan thus to torment them The cause may be either to humble them to repentance for some coldness or slackness they are fallen into in the worship of God and their course which God thus punisheth or else he punisheth the barrenness of their hearts and idleness of their mindes that care not how they spend away their time their mindes roaving unprofitably which God often chasteneth the way for these to take is 1. To examine themselves if there be any sin lies unrepented of or not throughly repented of to confess and crave pardon of it and repent of it from the heart If any coldness or slackness or declining in care or idleness of minde and unprofitableness then are we to pray against them and keep our hearts still in hatred and detestation of them and therein comfort our selves that the Lord knoweth our hearts and will not lay them to our charge 2. Set light by them let them go as they come for the more we strive with them the more we snarl and trouble our selves and if we make a great matter of them the Devil will still delight to vex us but if we set light by them he will the sooner be weary 3. Let them avoid solitariness which yet they so much desire and keep in company rather wherein the time may be spent in holy conference singing of Psalms and the like but if they be alone they must be very earnest in doing something that 's good 4. Though some may come after all those means used yet we are to comfort our selves that God will not lay them to our charge as if our Childe should be about our business and some unhappy Wretches would not let him alone but throw stones at him pluck him away trip up his heels and he cry and complain to us he cannot do our
with that which followeth contain the Subjects duty towards their Magistrates wherein we have 1. An Exhortation in these words Submit your selves to every Ordinance of man That is whatsoever kinde of Government you shall live under for all Kingdoms Countreys Provinces Cities be not govern'd after the same sort termed the Ordinance of man not because it s ordained by man for its Gods Ordinance but because its proper to man and is so much for his benefit This submission consists as well in our willing bearing their Superiority over us and patiently bearing our inferiority under them as in doing all the duties of our places to them and that whether they be worthy of it or not Those are distributed into the Principal and Supreme the King or those that are Subordinate by him Governors 2. Reasons to enforce the same 1. The Lord is the Author of Magistracy and requireth our subjection therefore we ought to yield thereunto 2. They are appointed for the great good of Church and Common-wealth the punishment of evil doers and praise of them that do well without which no Society or Kingdom can stand 3. It s Gods minde that hereby we should put to silence the ignorance of foolish men Before I come to the words in particular consider we two things in general The first from the Coherence As before he would have them in their whole conversation to behave themselves as Christians and exhorted them to a godly life so he doth now require them to shew the same in their particular callings and in those special places wherein they were put Whence note That Every mans duty is to shew his godliness in his particular calling As the General of a Field appoints every one their places and standings Horsemen Footmen Gunners Pikemen c. accordingly requiring and expecting of each the performance of his duty in his several place So hath the Lord appointed some Superiors others Inferiors and accordingly every man must shew his goodness as in all things so in his particular calling especially and be faithful in the trust reposed in him therein as one friend should be to another especially in great and weighty businesses Every place whereunto a man is called as to be a Husband Magistrate Minister Housholder c. hath a special trust going along therewith so that whoso will shew himself godly if he be a Magistrate he must be a godly Magistrate if he be a Minister he must be a godly Minister c. Thus Abraham was a godly man which he shewed in being a godly Housholder So Joshua in being a godly zealous couragious Captain So David Jehoshaphat Hezekiah Josiah in being godly Kings suppressing Idolatry and setting up the true worship of God 1. This sheweth and unvizardeth many to be bad which would be counted honest men They being Magistrates do alas either take against goodness and defend evil or at least like Gallio care for nothing So being Ministers have no will nor skill gifts or ability to teach the people nor give example of true godliness So Housholders if they be not ill examples of swearing idle-talking prophaning the Lords-day and the like yet make no account to govern their Families aright in reading the Word instructing them therein Praying with them and the like Therefore let none so think of themselves as of honest men and godly which be not godly in their special Calling neither let others commend such for such though haply endued with some good qualities O he is a very honest man It s a foolish and lying commendation whosoever is a godly man will be good in his particular Calling Before they enter thereinto they will finde themselves fit for the same or if they must needs take the same upon them they will labor to fit themselves and therein for all are not fitted alike do their utmost endeavor So if a man be godly he will be a good Housholder and where Gaming and the Devils Books were wont to be rife there have Gods Books read and Prayer exercised Therefore whereas the godliest Preachers and Christians are wont to be blamed as men that cannot abide Government and would pull the Scepter out of the Magistrates hands as Korah with his companions this must needs be a foul slander for be they godly men yea in the conscience of their adversaries then can they not but be good Subjects and are indeed the best Subjects who pay to the King according to their ability most willingly that pray for the King most often and heartily that break fewest of his Laws and they lead a godly life to keep Gods wrath away from the King and Realm whereas others live badly and thereby provoke God against both 2. It s necessary that men labor first to be godly ere they enter into their particular Callings O then would they be godly Magistrates Ministers Housholders and the contrary is the cause of so much wrack in Church and Common-wealth Why be there so many wicked Husbands and lewd and disobedient Wives so many careless Housholders that care not for the souls of their Servants and Children and why so many bad Ministers even because they be bad men and have not first endeavored to be holy The second The reason why the Apostle is so earnest with them for duty in the place of Inferiors Its twofold partly upon a conceit that was in the minde of the Gentiles that Christs Apostles and their followers were Enemies to Government and could not abide Caesar which came to pass as well through wicked men raised up by the Devil which feigning themselves to be holy men did rebelliously set themselves against Caesars Government and drew the people away as Judas of Galilee who feigned himself to be Christ and was an Enemy to Caesar and perswaded the people that seeing he was an Heathen Emperor they needed not pay him tribute Hereupon when Christ came he was asked Whether it was lawful to give tribute to Caesar or not and notwithstanding of his wise and Subject-like answer yet at his arraignment he was accused as an Enemy to Caesar and because he said he was a King as indeed he was though no worldly King and his Kingdom and Caesars might well enough stand together they thought he could not but be Caesars Enemy as for that the wicked and Heathen Emperors would try their obedience in unlawful things as by commanding themselves or their Images to be worshipped so were Daniel and the three Children tried which they not daring to obey though they yielded patiently in the punishment inflicted on them were therefore counted Rebels though to try men in bad things be no true tryal of believers and partly because of a disease of the Jews whereof they were somewhat sick and in part faulty which notwithstanding was not occasioned either through Christ his Apostles or the Gospel even that they thought they should not obey these Heathen Magistrates and the Romane Empire
They hate men for their goodness and the better they be the worse they like them whom whil'st they were prophane companions with them in disorder they were the onely men with them Why were Abel David our Savior himself hated but for their goodness If they pretend that they mislike them and speak against them for this or that fault it s but for a colour for why then do they like and nourish the same things in themselves and those like themselves Neither can such things be found in Gods people as are daily palpable in them and their companions It s therefore because the light of the godlies good conversation discovers their ill deeds which were the others like them would not be seen or taken knowledge of O the fearful condition of such If he shall dwell in Gods Tabernacle in whose eyes a vile person is contemned but he honoreth them that fear the Lord where shall they dwell that honor vile persons and contemn them that fear the Lord Such 〈◊〉 not of God are not translated from death unto life As Ishmael was cast out of the Church God will for ever Excommunicate all ouâ— of Heaven that continue to be Enemies to his people Though ye have no minde to be as they are yet misuse them not for he that loveth them and will take their part is mighty and hath been revenged of Kings for their sakes But if you will be wise indeed labor to be such who are therefore set up either that you should follow them or else that they should be your Judges as Noah in condemning the old world If you will needs continue to despise them yet know that the time shall come when you shall desire to be as they but it shall be far from you Haply even in this life when you shall be visited with sickness or in some other extremity and misery you may with Balaam wish this but howsoever on the great and terrible day of Judgement when they shall stand on the right hand and you on the left they be received up into everlasting glory your selves cast out into eternal torments you would be glad hereof But you must not think to be as Dives in this world and as Lazarus in the world to come O then love ye the grace of God wheresoever ye see it and the people of God though never so poor and mean yea more then them that are in gold Chains without grace Shew your inward affection towards them by rejoycing in their welfare grieving at the contrary living peaceably with them doing them all the good you can or they stand in need of whether in soul or body 2. This rebuketh such as break this near knot of love for toys and trifles not worth the speaking of welfare Abraham that would rather yield to his Inferior then thus do Many wax hollow and strange and conceited one against another and live at odds in heart-burning even with them whom they cannot they dare not but think to be Gods people Is not this monstrous wrong to Christ to pull one member from another and is it not a great distemper when one member of the body will hurt another O that these days of peace should produce such an effect If God should send days of trouble we would be glad one of another O that wicked pride and covetousness the main causes hereof or any thing else in this world should be of such force as to sever those whom God by his Spirit hath joyned together Thus of their persons For their fellowship and company This follows upon the former for that which we love we desire as much to enjoy as may be as the Husband the Wives company and she his so Parents their Children one Friend anothers They therefore love not the people of God whatsoever they say or pretend that care not for their company But whose fellowship are we to love The Brethrens even the people of God we are to honor all even bad men but are not to have society or keep company with such Enter not into the way of the wicked saith Solomon and walk not into the way of evil men I wrote unto you in an Epistle saith the Apostle that ye should not company together with fornicators c. and again We command you Brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh inordinately and not after the instruction which he received of us Reasons 1. We shall hereby make them aâ—â—â—â—â—ed and so be a means of their Repentance When they shall see themselves after a sort excommunicated out of the society of the people of God they will begin to take notice of the ground thereof namely Their sins and thereupon thus question with themselves If for these and these sins I am thus rejected of men how much more will God reject me otherwise we shall strengthen them in their sins 2. We shall provoke others by our example not to have any fellowship with them who else might continue therein to their destruction 3. Lest we be defiled for who can touch pitch and not be defiled therewith or walk in the Sun and not be tanned A companion of fools shall be afflicted Their company is like an east wind to blast the tender plant of the grace of God in us If we shall use the same they will soon rob us of our good qualities as Hamor did Dinah of her chastity we shall quickly lose our good name quickly learn their works A little leaven leavens the whole lump Sin is of an infectious nature the infection thereof far worse then the plague Solomon the wisest man yet was wonderfully carried away and defiled thus and David with being a little among the Philistines learned to dissemble making as if he had been willing to fight against his own people Peter being but a while in the high Priests Hall fell foully Lot having sojourn'd in Sodom did so far forget himself as that he proffered his two daughters to be lyen with and they learn'd to be monstrous unshamefast Ahaziah did evil in the sight of the Lord saith the Text like the house of Ahab for he was the son in Law of the house of Ahab He was unequally yoked had the company of an ill wife and ill friends 4. Lest we partake of their punishments The curse of God is in the house of the wicked They are cursed abroad and at home and in all they put their hands unto It s dangerous to be in their company Lot being in Sodom was at first taken prisoner and afterward if he had not been pluckt away by the Angel had been there burnt Jehoshaphat hardly escaped his life for going with Ahab St. John would not enter the bath where Cerinthus was Lest saith he the bath fall upon us where this wicked enemy of God is This rebuketh the monstrous wickedness of our
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
do yet live in foul sins Again some one hath deceived them or wronged them and they can speak very hardly against falshood and ill dealing who yet can see foul faults in others but such as have not touched them and not speak against them at all Some make great account of their truth and honesty and Oh they would not deceive their Neighbor nor carry away any thing out of his house and why fie on it hath not God forbid it who yet will rob the Lord of a great part of his day which he saith is his Some also make conscience to give their Servants victuals enough but make no conscience to give them any good instruction or to pray for them and with them c. These things they ought to have done and not left the other undone 2. If a man have a care of all Gods Commandments hate all sin and do all good always endeavoring to keep a good conscience in all things He hath an ill conscience that nourisheth any sin He that bears with himself in one sin shuns none for conscience Some are very forward to the Word Sacraments good Company ask why Because say they God requireth the same but why follow they not their calling pay every man his own deal justly doth not God require these also He is an Hypocrite that doth the former but makes no conscience of the latter Contrarily some follow their calling pay every man his own c. who yet robs God of his due and the times of worship Requireth not the Lord as well these as those Again such a man dares not do such and such a sin rob kill steal c. Why because of God and his Word who yet will swear lye rail break the Sabbath hate their Neighbors c. Why hath not God as well forbid these as those 3. If a man be careful to do his duty zealously as in Prayer not to bow the knee onely but the heart also at the Word not to hear onely with the outward ear but from the heart to reverence the same with a purpose to be ruled thereby He that slubbers over duties coldly it s a sign he looks onely to men not God 4. If a man be as careful to do his duties in private as he is in publique as in private to pray as he is in publique to hear so to meditate to be oft making moan for sin begging mercy and grace wrestling against his corruptions c. Every Hypocrite doth outward duties true Christians are in secret the same How many froward husbands will shew much kindeness to their Wives before company whereas he that makes conscience of his ways is most kinde in private So a man must make as much conscience of secret sins as of open sins of private sins in a corner of secret corruptions pride hypocrisie distrustful impatient and lustful thoughts so of wandring thoughts in Prayer and at the Word and Sacraments and of worldly thoughts on the Lords-day He must be grieved for them pray against them 5. If a man be not for a brunt but hold our constantly and continue yea and that in persecution as well where wind and tide is against him and he meets with ill will and hard measure for so doing as when he hath good countenance and may so do without control Thus David Daniel and the three Children though Princes both spake sate and did against them most part do contrarily Some make a shew a little while but quickly through love of the world through fear or favor fall away as questionless if Religion should alter most would go with the strongest side and many which now come to the Gospel would as readily go to Mass yea carry a faggot to burn them that now sit with them in the same seats These be they that know not the truth that receive not the love of the truth that live as they list and will not obey the truth Examine your selves by these Notes and as you are to repent and ask mercy and pardon for all that 's past even your best actions and the maner of your performance thereof so for the time to come do not any duty in Hypocrisie but all for conscience unto Gods Commandment Verse 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God THat which the Apostle said in the foregoing Verse he doth in this amplifie by the contrary and then repeats in the end of this that he said in that In the first clause speak we first of suffering for faults then of patient suffering for the same For what glory is it if when ye be buffeted for your faults c. Here note That All suffering is not commendable nor comfortable to suffer for faults is a shame and matter to hang the head for all sin hath shame belonging thereto Therefore when our Savior saith Blessed are ye when men revile you he addeth for my names sake and falsly and Blessed are they that suffer persecution he addeth for righteousness sake Whoso suffereth deservedly for his faults is herein a companion with the Devil and Reprobates a companion of the old world Korah Achan Gehazi c. who were deservedly punished 1. This condemneth them that boast of their sufferings without cause The Papists keep a book of Martyrs executed here in England in the days of our late Queen and King Woful Martyrs the Devils Martyrs if they be any like those which be hanged with us every Assiz for Murther and Robbery and the vilest things they suffer for high Treason for their bloody and devilish conspiracies against their Prince and State They might be ashamed of such if they were not devilishly impudent it s the cause not the punishment makes the Martyr and as one saith None can dye the death of a Martyr but he that beforehand hath lived the life of a Christian so did they never they put to death hundreds yea thousands in former times both here and in other Countreys onely for not yielding to their blasphemous lyes but not one of these hath suffered for Religion but for their Treasonable facts who if they had suffered for their Religion yet had been no Martyrs for their Religion is lyes and it had not been for Christ and the Gospels sake and its possible for an Heretick to be as stubborn and impudent in maintaining a lye as the childe of God can be constant in the Truth yea to dye also for a lye though not with the like comfort as the other for the Truth 2. Among our selves some will say I think I have as many troubles as any body and have been as ill spoken of but if it was for thy faults thou hast no cause to boast Hast thou got an ill name for a Company keeper for suspition of uncleanness for an oppressor for an
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
of other in prosperity and adversity for body and soul and this is for the continuance and increase of love True it is the Husband may be absent from his Wife either by the commandment of his Prince being imployed in any service whether in Church or Commonwealth or upon his own necessary affairs as Merchants and Marriners or upon meer necessity as many dwelling in one place do yet work in another yet must not he fail in his absence to pray for her to keep himself chaste to have her as it were still present with him sending to her as often as he can and returning as speedily as he may Also if any contagious disease should be they may with mutual consent part for a while It must be matter of weight must keep them any time asunder not any unkindeness yea though both be willing to dwell asunder For whom God hath joyned together no man must sunder And as they may keep in one house so one bed and board must hold them therefore it is that she is said to lie in his bosom and Let her breasts satisfie thee at all times 1. This condemneth all unlawful parting 's of Husband and Wife as of the Jews which put away their Wives when they took dislike of them by giving them a Bill of divorcement This came of the hardness of their hearts but was not so from the beginning Of sundry in our times which live asunder as have been married yong through some sinister respects of their Parents or rashly or inconsiderately though come to years of discretion which afterwards they have disliked neither party loving the other according to Gods Ordinance of those Husbands that idly give themselves after marriage to travel to see Countreys and Fashions thus exposing as well themselves as their Wives to Satans temptations Of those that for the most part haunt Inns Alehouses and Taverns Gusling Gaming and Whoring being but seldom at home If the Husband is to leave Father and Mother much more such places to cleave to his Wife Of those which following their Recreations and Pleasures put all upon their Wives chiding them for whatsoever is done amiss by Servants or others those prove cruel taskmasters to their Wives like Pharaoh's to the Israelites were it not better for such their businesses being over to read confer and lovingly converse with their Wives and should not their company be better to them then all companies in the world 2. This condemneth those that part boards the Husband being either so proud as he thinks his Wife not good enough to sit with him at Table or she so unquiet that he eats by himself each Hog in his own Trough yea and beds too and that either continually or upon discontent for some time or upon surliness and overmuch coyness when the Husband will not be troubled with the childes crying c. as if he were not sometimes to bear such marriage troubles but lay all upon his Wife 3. This condemeth the marriage of Children who must be kept asunder many years This comes from the excessive haste of Parents which dare not trust God for a marriage rich enough till they come of years but thus prevent the Lord Such think they work wisely but for the most part it s but foolishly They think thus to build their houses but for the most part it proves their ruine such seldom loving one another According to knowledge Husbands must be men of understanding and knowledge in the Scriptures and grounds of Christian Religion that they may do good to their wives and whole family They are the head therefore must be able to guide the eye therefore must see If the eye be dark all must needs be dark as the oyntment on Aarons head ran down on his beard and thence to the skirt of his garment their knowledge must be exercised for the good of their wives and the meanest in their family They must be men of knowledge 1. To instruct them in the ways of God to pray with them and especially when through weakness or sickness their wives have been forced to stay at home to inform them of such Points as were publikely delivered by the Preacher 2. To comfort them in their heaviness of minde affliction of body loss of children and the like and that from the Word of God being able to asswage the bitterness of their grief 3. To advise and counsel them for the best 4. How to admonish and reprove them They must not do it without cause nor when there is cause in an ill maner before company or with carnal bitterness but rather in the terms of the Scriptures and in love 5. When to yield to their requests or perswasions Herein Adam Sampson and Ahab failed but Job in rebuking his wife shewed he was a man of knowledge 6. To bear with their weaknesses and infirmities meet to be born with 7. Not prescribing them to do any unlawful or unreasonable thing whether on the Lords day or at other times as to say They are not within when they are within c. 8. Not keeping such a number of Dogs as may be both loss and continual vexation to their wives or removing up and down till they have wasted all they have Thus bad wives may be brought on to goodness and good wives made better 1. This condemneth the common abuse of this Land How few husbands be men of knowledge able to instruct comfort advise govern or admonish their wives how few able to pray with them repeat a sermon to them or comfort them in any of their heavinesses Hence it is that they burthen their wives with needless things Hence many women of some good parts and towardness matching with such Worldlings and Ignorants have been undone Hence so many jars and contentions in families How many wives would perform their duties if their husbands would go before them in performing theirs O what evils might be avoided if husbands had but discretion but most are void of understanding cannot give a reason of their Faith cannot pray in their families scarce give thanks for their meat check and discourage their wives from goodness if they have any inclination thereto Alas in these days if they get a little hair on their faces and their portion into their hands they think themselves fit to marry though they have neither wit nor understanding or if they stay some years it s to get goods to set up with not that they may be furnished with knowledge Parents enquire after wealth and how their daughters shall live but do not much regard their living with men of knowledge 2. This condemneth the Papists which forbid the Layety to read the Scripture But where 's knowledge to be learned if not by them It s enough with them that their Priests have knowledge yet must not they marry 3. For those that are married and have failed herein let them redeem the
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
diligence hereunto seek after this cry for this we must not content our selves with any shadows of grace but seek after true grace which is to salvation we must not content our selves to be of the family of the righteous but must labor and finde that we our selves are righteous 5. In that he termeth those eight which were saved Souls by which word also elsewhere men and women be meant which is not at any time given unto any other Creature Note that Men and women be more excellent then all other Creatures they have reasonable souls and so capable of the mysteries of God of the image of God of the graces of his spirit and immortal souls and so capable of living in glory for ever 1. If God hath bestowed infinite more cost on man then on all other Creatures how should we by serving God with our reason and having our souls adorned and filled with the gifts of the Spirit of God labor to excel them O the miserable and base madness of most men who though being endued with reason they are apt to serve God best and may observe all Creatures serving them in their kinde yet rebel against him and so become indeed void of reason And how do most let their souls lie unfurnished of saving knowledge and other graces like bruit beasts Happy they had been beasts God made them men but they live like beasts that perish 2. Our care must be more for our souls then our bodies Those be immortal shall live even when parted from the body O the folly of most people that toil and care for transitory things as profits and pleasures food and raiment but have no care for any thing that is eternal God gave them souls capable of immortal glory and they have so neglected the seeking hereof as that they must dye eternally and be in wo for ever Noah and the old world were a right picture of the good and bad in our age while he was carefully workiug they took their pleasure but in the end he was saved and they drowned So now the servants of the Lord they knowing their sin and danger they spend their time in mourning and humbling their souls and in making of an ark of Faith and true Repentance wherein to save themselves from the flood of Gods wrath which they know they have deserved They take pains to hear read pray mortifie their affections and lusts abridge themselves of many profits and pleasures having many reproaches from men and hard measures yea it may be crosses and afflictions from God to further them in a good course while in the mean time the common sort they follow the swinge of their own hearts and do what they list they follow their profits and pleasures like Esau and often escape afflictions and have great prosperity so that one would think their case happy in comparison of the state of the people of God But mark the end time will come that the people of God shall be saved and escape drowning when the jolly world shall fall into the pit of eternal perdition So the children of God begin in tears but they end in joy whereas the wicked begin here in jollity but must end in eternal howling which of these is the best chuse the first or the last that which perisheth or that which endureth to life eternal Verse 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the Resurrection of Jesus Christ. HEre the Apostle sheweth That those of old had Types of their Salvation as well as we for the preservation of Noah in the Ark from the flood when the world was drowned was a Type and Figure of their eternal Salvation from the flood of Gods wrath by the Messiah to come To which Type of theirs we have another correspondent answering Type or Antitype a Type fitly answering and like theirs even Baptism which is a sign and seal of our eternal salvation and so is said to save us It saveth us that is sealeth up our salvation not that the outward Baptism that is the washing of the body with water doth save for that Hypocrites may have but the inward that is the pardon of our sins in Christs blood and purging our nature by Sanctification whereof being assured by Faith we have a good conscience and hereby have boldness to make demand and challenge of God eternal Salvation which God cannot deny having so covenanted in Baptism to the believer and hereunto we attain not by the work wrought or our being Baptized but by the death and resurrection of Jesus Christ his death purchasing it and his resurrection witnessing the same whereof this last which is the complement and finishing of the other is onely expressed in this place The like figure whereunto c. Here note That Throughout all ages the godly have been saved by the same means that we be we by faith in Christ who is come as they in him to come They are the same spiritual meat and drank the same spiritual drink onely we have a more fuller and clear revelation of him Even baptism doth also now save us c. This is the first Sacrament of the New Testament and is ordained in the room of Circumcision as the Lords-Supper in the room of the Passover as Circumcision did precede the Passover so doth Baptism the Lords-Supper that being a sign of our ingrafting this of our growing in the Church and as amongst the Jews even Infants were to be circumcised so amongst us Christians are Children to be Baptized Hereof the outward sign is water whereby the blood of Christ is fitly resembled which is that effectual water which doth wash and cleanse our souls It must be pure not mixt water in respect of great personages neither must any thing be added thereto as salt oyl c. And the person Baptized must neither be marked with an hot iron as amongst the Ethiopians nor Circumcised as its the practice of others In ours though some things be retained which some good men have stumbled at yet they that be so shie of them as to forsake the Church as the Separatists do or neglect and omit Baptism or break the peace of the Church by seeking to have their Children Baptized elsewhere they are too bird-eyed and I think its ignorance and weakness in them if they were retained as the Papists used them putting holiness in them superstitiously yet if there were no other cause but this we should not forsake the Church nor refuse Baptism much less seeing our Church doth altogether protest against superstition in them and retains them for order only The thing signified is the inward cleansing of the soul which being impure through sin is filthy before God till it be washed by the blood of Christ and Spirit of Sanctification yet as there are some which will
what is behinde we know not how little it may be and therefore must make use of the time present in turning to God and providing for our own souls 1. This rebukes those that have spent a great part of their life in sin and yet being called to repentance cannot afford this remainder to God as yong men that think it as yet too soon c. much more horrible and wicked are they that have spent half their life their yong time in pleasures and vanities and now are as mad of the world as ever with whom even yet it s too soon to turn to God 2. Let this be a provocation unto all sorts to turn unto God Let yong men repent they be called and invited hereunto O now it would be acceptable to God when their wit is fresh their memory good their body and minde able it would be like Abels sacrifice As for old torn lame Sacrifices God hath no regard to them If we begin betimes we shall prevent a number of sins and so a great deal of smart and sorrow Besides we shall learn goodness with much more ease if God should from our youth turn our hearts after it If we delay we shall thereupon see not onely how wretchedly we have spent our time and misused our wit memory and strength but how dull we be when we are old and unfit to learn it will much vex us an old Convert lightly never gets knowledge and sees but dimly the way as he that saw men like trees If one should defer to learn a trade till age he might easily perceive that his wit were dull his fingers and joynts stiff Let the middle aged repent nay let not even the oldest despair but hasten to repent that if possible they may crowd in And for those that have long walked in the ways of God let them hold out to the end do so still many of Gods servants have been tript in old age yea and then the Devil labors most to intrap them Should live in the flesh to the lusts of men but to the will of God We must neither live in gross actual sins wherein most men live that lust after them as a woman longeth after a thing when she is with childe nor give way to the inward corruptions of our hearts proceeding from that old man Lusts Original sin concupiscence that is in us we must not live after the lusts of carnal natural and unregenerate men called in the next Verse The lusts of the Gentiles of which as being enemies to God and to our own souls and bringing death along with them I have already spoken It s an argument that they which live after them be not Christs To those now living after their pleasures and following their lusts it will be said hereafter as to Dives Thou hast had thy pleasure as Lazarus pain now is he comforted thou tormented But we must live after the will of God To whose will should the servant be obedient but to his masters the subject but to his Princes God is our master and soveraign His will also is a most holy pure and perfect will and a rule of righteousness he requires no uncomely no hurtful thing of us but that which is holy and profitable every way The Angels in Heaven they do the will of God our Savior came into the world to do his will In his passion he had respect hereto Not my will but thy will be done saith he all the Saints do it and the godly on earth are and ever have been careful hereof as being a note of such as shall be saved All creatures in their kinde obey the will of God and do that they were appointed for we are taught to pray that this may be done To do this in all things willingly brings comfort and peace along with it 1. This rebukes those that will not be brought in subjection to Gods will but of all things that 's most irksom to them Who made thee who gave thee this comely body and reasonable soul who hath preserved thee whose will shouldest thou be subject to art thou a masterless person such should be sent to the house of correction Whose will dost thou follow what fault findest thou with Gods will is it a better will which thou followest O no it s a most corrupt and sinful will 2. It rebuketh those which will be ruled by the will of God in some things onely and at their pleasure this is not to do Gods will but our own Such was Pharaohs obedience Sauls the Devils About this there 's no small stir in the world God would have his will and men would have theirs Ministers call for Gods will and people will have their own though they dye for it say who will against it And indeed oftentimes what is it but their will that they do oftentimes It s against their profit their credit prejudicial both to soul and body Why do men follow drunkenness and riot but because they will This is the cause why Preaching is so little regarded of most so much opposed by many even because it would set up Gods will and pull down mans If any Preacher shall speak against prophaning the Lords-day Oh he is a troubler of Israel hinders people from their wills and old wonts They enquire not what Gods will is in things but what their profit and pleasure leads them to not what is the way that God would have us increase by namely by diligence in our calling by equal and righteous dealing c. is Gods way askt after and followed No but shorter cuts are sought after as by deceit oppression and the like it s a sign that such shall never come into Gods Kingdom every Creature is better then they and have a better end except they repent If they will have their wills they must have that belongs to it they must pay dearly for them as many do Israel would have flesh in the Wilderness would have a King as other Nations had they had their wills but it had been better for them they had been without Ahab would have his will in going to Ramoth Gilead he had it and there perished God will have his will of such in their condemnation as who will resist his Soveraignty and he will not cease to be a King though they refuse to be Subjects O considering the filthiness of our own will and the the dangers thereof and the holiness of Gods will and the benefit that comes thereby that we would renounce our own and follow Gods will 3. It rebuketh the Servants of God that be not so careful of the will of God as they ought O how often do we suffer our own wills to bear sway in omitting many a good duty or doing it coldly so in doing that is evil in wrath impatience worldliness c It s his will that we should forget wrongs but we do often nourish and retain them
7. Christ is a living foundation 200 8. The prevention of an Objection 201 9. Christ disallowed of whom and why ibid. 10. Such things are often disallowed of men which are allowed of God 202 11. There 's an union between Christ and believers ibid. 12. How to come to be stones of this building 204 13. The whole Church makes but one Spiritual House 205 14. Every particular believer is a Spiritual House ibid. 15. Such as are united to Christ ore made holy 206 16. Believers are Priests to God ibid. 17. The prevention of an Objection 207 18. Christians are not now without Sacrifices and what they are ibid. 19. Why called Spiritual Sacrifices 208 20. Our service of God must be dòne in a Spiritual maner 209 21. The prevention of an Objection ibid. 22. Spiritual Sacrifices are not regarded of carnal men ibid. 23. Through Christ our Sacrifices are acceptable to God 210 24. Our works though imperfect accepted through Christ ibid. Verse 6. 1. THe Testimony of Gods Word is that which settles us in any point of Doctrine 211 2. The Old Testament of the same authority with the New ibid. 3. Of old people were more ready in the Scripture then they are now 212 4. What the Lord saith he doth ibid. 5. God lays the foundation of his Churches Salvation ibid. 6. The Papists take from Christ his Kingly Prophetical and Priestly Office 213 7. Believers do always finde enough in Christ ibid. 8. The miserable condition of them that believe not in Christ and who they are 214 9. Believers can never fall away wholly nor finally ibid. Verse 7 8. 1. GOds promises are to be particularly applyed 215 2. Christ is precious unto all those that believe 216 3. Such are unbelievers which are disobedient 217 4. Why the Jews did reject Christ 218 5. Succession is of Doctrine or Person 219 6. Such as do least good challenge the goodliest titles 220 7. Such as would be reputed builders are usually enemies to true builders ibid. 8. Ministers must be builders ibid. 9. Every man must be a builder 221 10. The impiety of these times ib. 11. The carelesness of these times 222 12. The enemies of the Church unable to hinder the building thereof 223 13. Ministers must divide the Word aright and give every man his portion 224 14. How Christ and his Word become stumbling blocks to unbelievers 225 15. Nothing so good whereat corrupt nature will not take occasion to stumble ibid. 16. The world hath ever stumbled at Christ ibid. 17. The Papists stumble at him also the ignorant civil prophane and such as will not part with some beloved sin 226 18. Such as stumble at the Word stumble at Christ 227 19. Offences taken against the Word removed 228 20. Scandals of the Papists against it 230 21. Why and wherein they charge our Doctrine 230 22. About auricular confession fasting days marriage ibid. 23. Offences at preaching the Word 231 24. Which the true Church 237 25. Offences against the Preachers of the Word 239 26. Offences against Professors of the Word 241 27. Offences arising from mens selves hindring their zealous profession of Religion 244 28. No end of the Devils devices 248 29. Why so few be saved ibid. 30. Why people have no minde to Religion ibid. 31. Gods word is therefore bestowed on as that we may be guided thereby 249 32. How we are to obey the same ibid. 33. Four sorts of disobedient persons the prophane 251 The meerly civil the ignorant and hypocrites 252 34. Why Christ proves a Rock of offence unto most 253 35. Whether it be lawful and meet to handle the Doctrine of Gods Decree 254 36. God hath ordained some to destruction 255 37. This was of his own will and for no cause out of himself 257 38. The Lord hath done this most justly 258 39. The Lord hath done this unchangeably 259 40. Marks of such as are reprobates 260 Verse 9. 1. MInisters must speak comfortably to the good contrarily to the bad 262 2. And warily deliver the Word that each may take his due portion 262 3. What election is ibid. 4. God before the world hath ordained some men to salvation ibid. 5. The cause hereof was because he would 263 6. The number of the elect small ibid. 7. They that be elect cannot but be saved 264 8. A man may know and be assured of his election 265 9. Notes of election 266 10. Whether we may be certain of anothers election 267 11. Christians through Christ are made Kings Priests Prophets 268 12. Christ and his Gospel preached in time of the Law ibid. 13. The promises and priviledges laid down in the Scriptures belong onely to Gods elect ibid. 14. Election is the foundation of all the good comes to us ibid. 15. Christ how our King Priest and Prophet 269 16. Believers are others then the world thinks for ibid. 17. The Jews why termed an holy Nation 270 18. All that be the Lords company are holy persons ibid. 19. Comfort and counsel for sanctified persons 271 20. The misery of those that are unsanctified with advice to them to come out of this condition ibid. 21. The Church Gods peculiar people ibid. 22. No marvel though he set much by it 272. 23. Gods glory the end of all the priviledges bestowed on us 273 24. We were elected of God that we might shew forth his praises and not to be idle c. 273 25. Gods glory the furthest end of our election ibid. 26. Effectual calling a certain argument of election ibid. 27. Two sorts of calling outward and inward ibid. 28. The Word the outward instrument hereof 274 29. The parts of effectual calling ibid. 30. Gods free mercy the cause hereof ibid. 31. Every one must endeavor to prove his calling ibid. 32. What to understand by darkness and light 275 33. Every unregenerate person is in darkness 276 34. Every true believer is brought to the saving knowledge of Christ ibid. Verse 10. 1. FOr a people or particular persons to look to their beginnings is of good use 278 2. No priviledges can exempt the contemners of the Word from Gods wrath 279 3. Gods mercy power and truth in making the Jews a people again 280 4. Impenitent persons not worthy the name of people ibid. 5. No outward affliction doth nullifie Gods Church 281 6. To be the people of God a choice blessing ibid. 7. Sin unrepented of lets Gods mercy 282 8. What God did for the Jews was of mercy and so all we have ibid. Verse 11. 1. HOliness in heart and conversation must go together 283 2. Ministers must love and affect their people ibid. 3. The Saints are to be the objects of our love 284 4. Wisdom requisit in the Preachers of the Word 285 5. What meant by fleshly lusts ibid. 6. There are remnants of sin in the very best ibid. 7. Two sorts of sinners 287 8. Evil thoughts cast in by Satan or from our selves 288 9. The causes of evil
thoughts from Satan ibid. 10. How to be rid of them 289 11. How to discern them from those which arise from our own nature ibid. 12. How to prevent evil thoughts 290 13. How fleshly lusts fight against the soul 292 14. Believers are here strangers and pilgrims 293 15. Several properties of pilgrims applied 294 Verse 12. 1. REformation must begin at the heart 299 2. Christians are to have a good conversation 300 3. Our whole conversation must be good 301 4. Christians are to live godly even among the wicked 303 5. In the worst places God will have his and why ibid. 6. How to live holy among the wicked 304 7. Reasons to provoke to a godly life 305 8. The wicked speak ill of the truth of Religion and the professors thereof 305 9. This sin rife in these days 306 10. Good works the best way to put our adversaries to silence 307 11. The wicked have an eye on the godlies actions 308 12. What good works are ibid. 13. How necessary they are 309 14. A Christians perseverance in well-doing procures glory to God from others ibid. 15. To visit taken two ways 310 16. Conversion is the work of God ibid. 17. It s of Gods great mercy ibid. 18. No man can truly glorifie God till he be converted 311 19. So soon as a man is converted he will glorifie God ibid. 20. Even the slanderers of the truth may become converts ibid. Verse 13 14. 1. AN Exhortation with three Reasons to enforce the same 312 313. 2. Every man must shew forth his godliness in his particular calling ibid. 3. Ministers must labor to remove false conceits out of mens mindes and apply themselves to the state of their people 315 4. The duties of subjects to their superiors ibid. 5. God requires the same which is a reason for it 316 6. How the laws of Magistrates binde us ibid. 7. A distribution of Magistrates ibid. 8. A King is Supreme Governor over all in his own Dominion ibid. 9. Subordinate Magistrates are also so to be obeyed 318 10. Both the Supreme and Subordinate are sent of God 319 11. The end why Magistrates were ordained ibid. 12. Magistrates must punish evil doers ibid. 13. Magistrates should stand for well-doers 320 Verse 15. 1. IT s God will that we should obey 321 2. The godly by well-doing stop the mouthes of the wicked ibid. 3. They are ignorant and foolish which speak ill of the Gospel and the professors thereof 321 4. Every natural man is a fool 322 Verse 16. 1. THe prevention of an Objection 323 2. Naturally we are in bondage 324 3. Believers are made free by Christ 325 4. Wherein Christian liberty consists ibid. 5. Through mans corrupt nature even the most holy ordinances of God and best things are subject to be abused 328 6. Three restrainers of things indifferent 329 7. A Christian though free yet is still a servant 330 Verse 17. 1. THey are good Subjects which not onely obey their Magistrates but live well one with another ibid. 2. We are to honor our Superiors in six particulars 331 3. We are to honor our equals in two particulars ibid. 4. We are to honor our inferiors and why 332 5. We are to honor our selves 332 6. We are to honor both good and bad according to their places 333 7. Even in them that are most bad there 's something to be regarded ibid. 8. We are to love the persons of Gods children ibid. 9. We are not to love the fellowship of the ungodly 335 10. We are to love the fellowship of the godly 337 11. Rules to be observed by Christians in their private meetings 339 12. How God is to be feared 340 13. Commendation and signs of Gods fear 341 14. The duties of the first and second Table go together ibid. 15. The knowledge and fear of God is the fountain of all the duties we perform towards men 342 16. Differences between Religions and Civil honor 343 17. What honor comprehendeth and if due to the bad much more to religious Kings ibid. Verse 18. 1. GOds Word teacheth us in all things how to carry our selves 344 2. Ministers must stoop to the meanest of their charge ibid. 3. Even particular families are to be well looked to 345 4. The preventionâ— of Objection 346 5. Who meant by good gentle and who by froward Masters ibid. 6. Servants must be subject even to their bad and froward Masters ibid. Vere 19. 1. TO be incited to the performance of any duty its necessary to know that its pleasing to God 349 2. The actions of Gods children when pleasing to him 350 3. Why servants must do their duties to unconscionable Masters 351 4. How we may know whether we do our duties in conscience ibid. Verse 20. 1. ALl suffering is not commendable nor comfortable 353 2. On June 16. 1611. being the Lords Day there was such a grievous tempest of wind as cast away many Vessels at sea amongst others one passage Boat toward Ipswich with almost twenty persons and on the 18 day were two and thirty persons troden to death and bruised at a Play in Norwich 354 3. Patience in suffering for faults hath no reward with God ibid. 4. What it is to suffer wrongfully 356 5. What those must do that suffer wrongfully 357 6. It s commendable for Gods people to suffer for well-doing ibid. 7. How fearful their condition that hate others for their goodness ibid. 8. Such as are hated for well-doing must bear the same patiently 358 Verse 21. 1. GOd hath ordained his to undergo troubles in this world 359 2. In this world the godly suffer for well-doing 360 3. Christs sufferings an incitement for us to suffer 361 4. Christ suffered even for the meanest 362 5. Christ a patern for our imitation ibid. Verse 22. 1. AN illustration of Christs sufferings 362 2. Christ was free from sin ibid. 3. How the godly stand righteous before God 363 Verse 23. 1. CHrists admirable patience in his sufferings 364 2. Why we must not revenge ibid. 3. They that revenge themselves call into question Gods wisdom and justice 366 4. God is a righteous Judge ibid. Verse 24. 1. CHrists passion set out by the ends thereof 367 2. We must not be weary in meditating on Christs passion and hearing thereof 368 3. A Brief of the sufferings of Christ set down at large by the Evangelists ibid. 4. For whomsoever Christ dyed he dyed to kill sin in them 372 5. The two parts of Repentance 374 6. Christians must endeavor to mortifie their lusts 375 7. As we must be dead unto sin so must we be alive unto God ibid. 8. All that Christ suffered was for our profit 376 9. Christ dyed even for poor servants ibid. 10. Sin is a disease 377 11. Our bodies are subject to many sicknesses ibid. 12. Christ is our Physitian ibid. 13. Sin hateful to God ibid. 14. How we may speed in our suits to Christ ibid. Verse 25.