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
are married by the Lord and none can divorce them Therefore if any man seem to have the one and not the other he hath neither in truth If therefore any leave evil and do not good or if any do some good and hate not all evil he is but an hypocrite For the order here used he sets renouncing of our lusts first before imbracing of holiness men put off their old rags ere they can put on new apparel purge the stomack of ill humors ere they take good nourishment dig up the weeds ere they sow or set herbs so in this case Where therefore there remaineth the love of any lust or sin there is no true grace in that heart neither will any grow till that be rooted out God will not plant any of his grace there till the Devils planting be pluckt up Many think they be Christians and do many things well though they keep the love of some sin no mark the love of grace and goodness and the love of any sin cannot be in one heart they are so contrary the one to the other therefore while thou livest in any known sin and lovest any lust as sure as God is in heaven thou art an hypocrite and let me perish if there be one dram of true grace in thee but thou standest in the state of damnation Therefore renounce and bid adieu to thy lusts and seeing you make a profession and do many things will you lose heaven for your lust for one sin so run that you may obtain lose not heaven for a little make either something or nothing of thy profession banish from thee all sin that God may work some true grace in thy heart In your ignorance He fathers their following of lusts on their ignorance and ignorance is the cause and root of a wicked and bad life For till men know the will of God out of his Word how can they do it and what are we prone to by nature but to all the evil in the world Therefore the devil labors by all means to hold people in blindness of all books hath most been an enemy to the Bible and to sincere and diligent reading and preaching the Scriptures for were those away he knows all iniquity must needs abound as there did in Popery when people were nuzled up in blindeness O what abundance of sin was committed but it did not so much appear because they were in the dark and the light of Gods word discovers sin which was then very rare As if one come into an house at midnight he â—ees no faults but when the morning comes then he sees a number of things out of order so in this clear light of the Gospel we see the wickedness that then appeared not in the dark Whether will not our nature run and whether may not the devil and world lead one when he hath no eyes to see whether he goes The blinde eats many a fly and a man may lead a blinde man into the deepest pit As the Raven first picks out the Lambs eyes and then kills it at his pleasure when it cannot see to escape away so doth the devil by people Ignorance is often compared to darkness and they that go in the dark often stumble fall and hurt themselves Sampson when blinde was led to any thing as to grinde to make Sports c. 1. This teacheth us to desire that the clear light of the Word may shine more and more brightly into all places of this land for there are many places that have either no preaching or else very seldom So as for want of knowledge people wallow in a number of lusts most fearfully the Lords day most grievously Profaned preachers slighted c. 2. Every Minister is to endeavor to the utmost of his power to bring their people to the knowledge of their duty that so they may be either truly converted or at least hereby restrained 3. People are to labor for knowledge else they must needs be captives of many lusts Think not as many do because ye are poor and not book-learned therefore you shall be held excused many think their very ignorance shall be a good plea because they know nothing God will hold them excused Is light come into the world and shall mens sin their ignorance hold them excused its otherwise 4. All parents are to have a special care where and in what Towns and houses they place their children they must place them where they may learn to know God to discern between good and evil and if it prevail not with them by and by yet there 's hope it shall lie as seed in their hearts that will shoot up in time But how can he say In their ignorance seeing they were well instructed and expert in the Law having it read among them daily and had they not good knowledge in the Law and in the Prophets True yet he justly calls them ignorant 1. Because though they were so cunning in the Law and Prophets yet they knew not Jesus Christ the end of the Law and so the sum of all 2. Their knowledge was onely in their brain and not effectual in their hearts to renew and reform them but they were carried away by their lusts notwithstanding of their knowledge 1. Then all the knowledge in the world without the knowledge of Christ Jesus is nothing If a man could measure the heavens tell the number of the stars had skill in all Arts and Sciences whatsoever yet without the knowledge of Christ it were vanity Paul knew much being brought up at the feet of Gamaliel But he counted all things else loss and dung for the excellent knowledge of Christ Jesus He desired to know nothing but Christ Jesus and him crucified If a man were the wisest in a County to arbitrate and compound controversies yet all this were nothing without the knowledge of Christ. 2. All the knowledge of the world if it reform not a man is but ignorance So much a man knows as he obeys That is not knowledge that is in the brain but that which soaketh down into the heart and transformeth a man into the similitude thereof so much men know as they mortifie their lusts He that lives after his lusts let him have never such store of knowledge he knows nothing yet as he ought to know what if a man know he should not Swear Lye commit Adultery c. yet doing these is he any whit the better Is he not rather much worse Yea the Devil himself hath more knowledge then any man The world wonders many times to see men of great knowledge do such and such things Alas Knowledge and Conscience are two several things and often sundred in the subject 1. Then let no man boast of his Knowledge Many love to hear themselves talk but look what power they have over their lusts what mastery over their affections 2. Do not we
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
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
up to be hammers of their false Religion and defenders of the Truth as of Luther Calvin Beza Junius and others so in the powder Treason they had devised and purposed to spread it abroad by Proclamation if their detestable villany had taken effect That the Puritans blew up the Parliament House c. Among our selves also Gods Truth and servants especially have enemies enough and none that hate the faithful Ministers and Christians worse then such as be in the bosom of the Church How are they traduced ill spoken of railed on universally in great places in mean places on Alehouse-benches where not If they can finde any fault of theirs its that they rejoyce in above anything and they lie in wait for the same If they can observe no sin but understand of any infirmity which yet they strive against daily yet this shall be set abroad and encreased as some ugly thing when themselves and theirs have many filthy sores running on them horrible sins which yet they account nothing If any of themselves have never so many faults if he have but a little odde good quality as to be somewhat courteous a Good housekeeper and the like O he shall be magnified as a right honest man indeed If any of Gods children have never so many graces and but one infirmity this shall be set on the tenters all the other hidden If they can know nothing they will devise something if not yet if they do but hear any thing flying though never so unlikely and from no ground yet it goes for good wares with them and is received nay though they turn their own vices into vertues yet the vertues of Gods servants they make vices for want of other matter If they be couragious in a stout cause they be stout and stomackful if they be patient and gentle then they be blockish if wise and prudent in handling their matters crafty subtile fellows if diligent very officious if they take pains in the offices they be called to they be busie fellow meddlers and trouble their neighbors If they differ from others upon never so good ground they be Scismaticks Proud Singular Humerous Giddy If they dare not run with others into the same excess of riot then precise fools Puritans Oh we must have a new world made for you you are so holy a company of proud peevish fellows c. 1. Seeeing the wicked are so apt to speak evil and lie so in the catch we should give all diligence to look so to our ways as we give them no just occasion so to do but take away occasion from them that seek occasion for is it time for us to be heedless and our Enemies as it were lie in wait that they may look till their eyes dazle and they be weary of looking ere they have that they would and that if they speak ill of us it may be unjustly falsly as none can escape their ill tongues not our Savior Christ innocency it self therefore we may look for it but let it be without cause as Hypocrites yet such as labor for sincerity hating Hypocrisie as troublers yet such as seek the peace of Church and Common-wealth 2. That we think it not strange to be ill spoken of it s the nature of the world thus to do as for the birds to fly and we must not be discouraged at it and say I have striven to do as well as I can and yet I am ill spoken of I cannot tell what to do and so faint and melt as wax as some do O no but let it be as a whetstone to sharpen you on more as David said to Micol I will yet be more vile if spoken ill of falsly study innocency the more being thus used thou art blessed Thus were the Prophets served thus Christ himself And if they have called the master of the house Beelzebub much more will they them of his houshold 3. This might make men not too ready to believe reports and think ill of men by and by upon flying reports seeing the world are so apt to speak evil wrongfully especially of Gods children 4. For them that be ill speakers of Gods Servants they cannot bear a worse badge as ill a sign as can be of any for if he be translâ—ted from death to life that loves the Brethren what then he that hates them he is no true member of the Church nor led by Davids Spirit but is of Ishmaels generation and will be cast out as he worse then Balaam nay of Satans brood who is the accuser of the brethren How shall they escape the curse threatned Isaiah 5. 20. Prov. 17. 15 The Lord hath prepared a day when he will judge them of these things Therefore if you will not joyn with them yet cease to speak ill of them The time will come when you would be glad to joyn with them but it will be too late They may be your good works c. These words shew the inducement whereby we shall bring these ill speakers to think and speak well of us and of Gods truth and so glorifie him namely when they shall see us constant in good works So that The strongest defence of our selves or confutation of ill speakers is not by words but by good works for the world will not much regard words they think they be cheap and themselves will speak any thing and therefore think others wil do so too and what can words do while the works are not seen or are contrary Thus David confuted Saul and quitted himself a good Subject How not by telling Saul he meant him no hurt he might have said so as long as he would it should never have been regarded but by his good works and innocency towards him that he never sought his hurt no not when he might as when he cut off the skirt of his Rayment and took the pot of water from his head This made Saul say Thou art more righteous then I and for the time broke his heart This often doth good The constancy of mens carriage overcomes them that have thought and spoken ill Many are carried away easily to think and speak ill of Gods Servants that know not why as upon false suggestions that after having observed their lives have changed their mindes as a Papist having heard that Junius had a cloven foot as it was currant among them coming to the sight of it and that it was contrary he began to suspect their Religion and it was one means of his conversion therefrom This rebukes them that being evil spoken of will take it very hotly and by great words or protestations clear themselves or shift when it may be they are faulty and give glorious speeches when deeds answer not and such as will be very angry and rate others even before company Now if it be a matter of great weight and that the Gospel hear ill also we
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
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
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
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
and conversation must accompany one another Observ. Ministers must love and affect their people 1 Cor. 4. 15. Gal. 4. 19. 1 Thess. 2. 7 8. Iohn 10. 11. Reason Use 1. 2 Cor. 12. 14. Use 2. Observ. The Saints are to be the objects of our love Use 1. Use 2. Heb. 13. 17. Wisdom requisite in the Preachers of the Word Philem. 7 8. See 1 Tim. 5. 21. 2 Tim. 4. 1 2. Acts 13. 10. Mat. 3. 7. and 23. 13. 2. What meant by fleshly lusts Doctr. There are remnants of sin in the very best 1 Cor. 13. 9. 2 Cor. 7. 12. Use 1. Two sorts of sinners Use 2. Rom. 8. 13. Gal. 5. 24. Col. 3. 5 9. Rom. 6. 2. Gal. 5. 25. Evil thoughts cast in by Satan or from our selves The causes of evil thoughts from Satan How to be rid of them How to discern them from those which arise from own nature See Perkins Cases of Consc. pag. 163. Use 1. Rom 7. 7. Use 2. Use 3. Use 4. Use 5. How to prevent evil thoughts How fleshly lusts fight against the soul. Iam. 1. 14. Rom. 7. 19. Rom. 6. 23. Use 1. Use 2. Use 1. Rom. 8. 13. Use 4. Mark 5. 4 5. Doctr. Believers are here strangers and pilgrims Gen. 47. 9. Heb. 11. 13. Psal. 119. 19. Iohn 15. 19. Heb. 13. 14. 2 Cor. 5. 1. 1 Iohn 3. 2. Use. Properties of Pilgrims Applyed Rom. 12. 4. Tit. 2. 11 12. Applyed Mat. 6. 19. Iohn 6. 27. Rev. 14. 13. Psal. 17. 14. Applyed Luke 21. 34. Heb. 12. 1. 1 Cor. 7. 31. Ier. 6. 16. Applyed Luke 3. 10. Acts 3. 37. Applyed Psal. 119. 11. Psal 25. 4. Psal. 27. 11. Applied Applyed Applyed Iohn 15. 19. 2 Cor. 5. 1. Applyed Matth. 6. 10. Object Sol. 2 Cor. 5 2. Phil. 1. 23. Applyed Doctr. Reformation must begin at the heart See Ier. 4. 14. Mat. 12. 33 34 15. 19. and 23. 26 27. 2 Cor. 7. 1. Tit. 2. 11 12. Use 1. Acts 15. 9. Use 2. Mat. 5. 22. Use 3. Tit. 2. 12. Obser. Christians are also to have a good conversation See Mat. 5. 16. Rom. 12. 17. 2 Cor. 8. 21. Isa. 4. 3. Prov. 22. 1. Eccles. 7. 1. Phil. 4. 8. 1 Cor. 6. 20. Tit. 2. 1â— Use 1. Use 2. Tit. 1. 16. 2 Tim. 3. 5. Observ. Our whole conversation must be good Psal. 119. 6. Htb. 13. 18. Iames 9. 10. 1 Cor. 10. 31. Col. 3. 17. Luke 1. 75. Use Mat. 5. 19. Mark 6. 20. Mat. 23. 23. Dan. 2. 33. Doctr. Christians arâ— to live godly even among the wicked Exod. 23. 2. Rom. 12. 2. Ier. 15. 19. Phil. 2. 15. Gen. 6. 9 12. Iob 1. 1. In the worst places God will have his and why Heb 11. 7. Gen. 13. 7. Neh. 1. 9. Use 1. Use 2. How to live holy among the wicked 2 Pet. 2. 3. Use 3. Use 4. Use 5. 2 Sam. 12. 14. Gen. 13. 7. Matt. 18. 7. Reasons to provoke to a godly life Observ. The wicked speak ill of 〈◊〉 truth of Goâ— Religion aâ—â— the professors thereof Matt. 5. 11. Gen. 21. 9. Gal. 4. 30. 1 King 18. 17. 2 Kings 9. 11. Ezr. 4. 5 6. â—17 Neh. 6. 5 6. Ester 3. 8. Acts 24. 14. Matt. 11. 19. Luke 11. 15. Iohn 8. 48. Acts 2. 19. and 6. 11. 16. 20 21. This sin rise in these days Note Use 1. 2 Cor. 11. 12. See 2 Cor. 6. 8. Use 2. 2 Sam. 6. 22. Mat. 5. 11. Use 3. Use 4. 1 Iohn 3. 14. Psa. 15. 16. 2. Num. 33. 8. Rev. 12. 10. Iude verse 14. Observ. Good works the best way to put our adversaries to silence 1 Sam. 24. 17. Use. Observ. The wicked have an eye on the godlies actions Use. See Downhams Warfar part 2. p. 53. cap. 7. What good works are Col. 2. 23. Iohn 14. 4. Rom. 14. 23. How necessary they are Eph. 2. 10. They merit not Eph. 1. 4. Rom. 8. 1. Eph. 2. 10. Observ. A Christians perseverance in well-doing procures glory to God from others Use. Gen. 13. 7. To visit taken two ways Obs. Conversion is the work of God Ier. 31. 18. 1 Tim. 4. 16. Use. Obs. It s of Gods great mercy Col. 1. 13. Mat. 18. 3. Use. Observ. No man can truly glorifie God till he be converted Use. Obs. So soon as a man is converted he will glorifie God Luke 22. 32. Use. Obs. Even the slanderers of the Truth may become Converts Acts 2. 13. Rom. 6. 17. 1 Cor. 6. 9. Tit. 3. 3 Use 1. Use 2. 1 Tim. 1. 13. 16. Isa. 1. 18. Use 3. Matth. 25. 12. Heb. 12. 17. Prov. 1. 28. Isa. 55. 6. The sum of the second part of this Chapter The parts of these Verses and that which followeth 1. An Exhortation 2. Three reasons to enforce the same Doctr. Every man must shew forth his godliness in his particular calling Use 1. Use 2. Acts 5. 37. Matt. 22. 17. Luke 23. 2. Doctr. Ministers must labor to remove false conceits out of mens mindes Obs. Ministers must apply themselves to the state and necessity of their people Rom. 13. 1. The duties of Subjects to their superiors The first Reason to move us to subjection God requires the same Use. Eccles. 10. 20. How the Laws of Magistrates binde us A distribution of Magistrates A King is supreme Governor over all in his own dominions and in all causes Exod. 32. 21. 2 Kings 12. 7. 1 Kings 2 27. Use. Object Sol. Acts 10. 13. See Dr. Hillet Mr. Wiggons and W Barclay on this Subject Luke 22. 26 28. Mat. 26. 52. Use 2. Rom. 13. 1. 1 Cor. 2. 15. Gen. 47. 22. Subordinate Magistrates are also to be obeyed Exod. 18. 21. Deut. 16. 18. Prov. 8. 16. 2 Chron. 19. 5. Use. Luke 18. 2. Iob 29. 8. Both the Supreme and Subordinate are sent of God Prov. 8. 15. Rom. 13. 1. Use 1. Mat. 25. 26. 30 Use 2. 2 Chro. 19. 6. â—â— Use 3. The second Reason The end why Magistrates were ordained Use. Psal. 101. 1. Deut. 25. 1. Exod. 34. 7. Magistrates must punish evil doers Exod. 18. 21. Deut. 25. 2. Prov. 20. 30. and 29. 15. Deut. 21. 21. Use 1. See Eccle. 8. 11 Psal. 119. 126. Neh. 13. 22. Ier. 9 3. Isa. 59. 4. Use 2. Iudg. 5. 23. Magistrates should stand for well-doers Isa. 32. 1 2 c. Rom. 13. 1. Psal. 101. 6. Acts 10. 7. Use 1. Use 2. The third Reason It s Gods will that we should obey The godly through their good works stop the mouthes of bad minded persons They are ignorant and foolish which speak ill of the Gospel and the professors thereof Obj. R. Luke 23. 34. Matt. 22. 29. Iohn 8. 19. 1 Cor. 2. 8. Use 1. Use 2. Every natural man is a fool Reasons Luke 12. 20. 1 Pet. 4. 4. Use. The prevention of an Objection The particulars laid down in this verse Naturally we are in bondage Reas. 1. Reas. 2. Rom. 6. 17. Eph. 2. 2. Col. 3. 13. Rom. 8. 7. Gen. 6. 5. Iohn 8. 36.
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.