thereof whereby it hath a deadly wound given it which it shall never recover so from his Burial his Spirit conveyeth power to hold under our corruptions that they get head no more so from his Resurrection power to rise to newness of life so that now being graft into such a living stock by such a cunning hand of the Spirit of God the Regenerate man receiveth vertue accordingly He was before a branch of the wilde olive but now of the true olive therefore the fruits are and must needs be accordingly so that though he sinneth yet it s not as before before he was guided by the Spirit of Satan and the world now by the holy Spirit of God and therefore must needs bring forth the fruits of holiness as it is holy must needs be renewed throughout though not wholly and perfectly 1. Here 's a great comfort to Gods children and infinite cause have they to praise God that whereas before they brought forth nothing but fruit unto death now they are enabled to bring forth fruit to God and to life before servants to the flesh reaping corruption now to the Spirit the fruit thereof being everlasting life There must needs be joy in doing such work 2. This condemneth them that say they believe and they are converted and hope to be saved by Jesus Christ and yet continue in their course No every one that 's in Christ is a new creature it s a disgrace to Christ to say such fruit comes from him 7. The growth of one that 's truly Regenerate he is not at his pitch the first day It s not with him as with Adam who was perfect at once in his creation but he comes to it by degrees as every thing that moveth from one place to another doth it in some space of time so in this motion from sin to righteousness and life eternal it s done in time and by degrees and that not in all alike But as some men are of greater stature some of smaller and sometimes the yonger are taller then the elder so it may be in this but all do and must grow and that by the Ministery of the Word and Sacraments as Corn by the early and latter rain springs up by degrees and a Babe first small and weak yet by good tendance and Gods blessings grows bigger and stronger in every part then can go alone speak digest strong meat begin to bear burthens and do the works of a man so must a Christian grow from a Babe to be stronger to digest strong meat higher Points of Doctrine to be able to go alone in good Duties by the finger as in Prayer Reading anothers Prayer but now can go alone in it so in other Duties then stronger to bear Afflictions Temptations Mocks Discouragements and also to put up wrongs and go through duty and service 1. This may rebuke them that are so far from growing as they go back and are worse then sometimes they were These may suspect that either they never begun in truth but were suddenly moved had but some common gifts and were but built upon the Sand or else that they have ill behaved themselves beginning in the Spirit to end in the Flesh Were you too well what fault found you that you are weary and gone back to your old Master If you belong to God and do not awaken your selves the Lord will whip you home will send you as Runnagates to the house of Correction 2. For those that stand at a stay and no difference can be discerned between that they were many years ago and now they also are in a woful case Doth not a man look his childe should grow in learning every year and would it not grieve if he should stand always at one stay We love to see our children grow and would grieve to see them Dwarfs and no bigger now then they were many years ago and have we no care of our own or their growth in grace As men every year aym more and more to grow in wealth and as in a Race men press hard forward towards the mark so should we to grow in grace But why do men grow no faster A. 1. Some are proud and conceited they have more then they have and so strive not 2. Some compare themselves with them that are under them and not with them that exceed them in grace and so think they have enough whereas in worldly things they reach always at those above that they may not onely equal them but over-top them 3. Some are so cloyed with the love of the world and multitude of businesses that they can spare no time for this This is the bane of Religion and hinders from many a duty publike and private choking the Word in the obedience thereto and practice thereof and causing many a duty to be but poorly performed 4. Ill company is as great a hinderance to Spiritual growth as the East and North winds to tender flowers and plants 5. Neglecting and failing of the means of growing as if any man want his meals he will soon faint and if any Tradesman want his Markets he will soon be Bankrupt 6. Some use them negligently as Hearing Praying c. and thrive accordingly He that keeps the Market but once in a moneth will not gain much so they that hear the Word but now and then at their leisure will not get forward very fast especially they that keep not the main Market nay the Mart of their Souls The Lords day when they should make off their corruptions and provide themselves with all Spiritual commodities 7. Such as hear often but without preparation before or regard after Do men thrive by meat taken into a full or foul stomack or by swallowing their meat whole no more shall we Spiritually thrive though we swallow down whole Sermons unless we chew them by Meditation and Practice they will never nourish us And whereas many humble Souls complain that they do not grow though earnestly desirous thereof and diligent in the use of the means they must examine themselves whether indeed they have used the means and that diligently with preparation and prayer If not they must reform the same if yea they may be of good comfort for assuredly they cannot but grow somewhat though not as they would They must yet be constant and that God who hath given them an heart to use the means of growing will also enable them to grow we must be growing as long as we live here If we had Methuselahs years to live and still took pains yet still there would be work so hard is it to get victory over and to subdue this Army of our lusts and to draw dry this ocean of our corrupt affections Blessed is he that makes this his chief or onely work to mortifie more and more his sinful nature applying the Word Promises Threats Mercies Judgements general particular on our selves or others To this end God
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
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
confutation of an Error 36 Verse 6. 1. VVE must rejoyce in the assurance of our Salvation 37 2. Religion reforms mirth ibid. And moderates lawful mirth ibid. 3. Being assured of Heaven we must rejoyce even in our troubles 38 4. Gods children must here undergo many troubles 39 5. Afflictions are tryals 41 6. Here on earth heaviness and rejoycing may stand together 42 7. The godlies afflictions are short ibid. 8. Afflictions come by the wise disposing of Almighty God 43 Verse 7. 1. A Qualification of their troubles 43 2. Affliction tryeth whether we have Faith 44 3. How we may try our Faith ibid. 4. Affliction tryeth whether our Faith be more or less then we take it 45 5. Affliction serveth to purifie and encrease Faith ibid. 6. Faith more precious then gold 46 7. Faith will be crowned at the last day 47 8 Christ will come on the last day to judge the world 48 9. The godly shall be publiquely rewarded 49 Verse 8. 1. VVHereat Ministers should aim in commending their people 49 2. Through Faith we believe even things above the reach of our reason 50 3. True love the fruit of Faith 51 4. How to try both our Faith and Love 52 5. Faith must directly fasten it self on Christ Jesus 52 6. A proof of the Divinity of Christ 53 7. Joy a fruit of Faith ibid. 8. Why no true joy can proceed from our selves 54 9. The joy of believers is unspeakable and glorious ibid. Verse 9. 1. EVery man is in danger of utter destruction 55 2. The godly by Faith do even here enjoy Salvation ibid. 3. No pains too much to get Faith 56 4. Salvation not the end or reward of our works ibid. 5. We cannot merit Heaven 57 6. Believers shall have also the salvation of their bodies ibid. 7. What those are to look for that follow Christ 58 Verse 10. 1. NO point touching Salvation is to be taught or received but what 's grounded on the Word 59 2. The Prophets took great pains to know the mystery of our Salvation by Christ ibid. 3. The Prophets and old Fathers were saved by Christ as well as we 60 4. The Doctrine of the Gospel not new 61 5. The Prophets foretold of Christ 62 6. The Harmony between the Old and New Testament 62 7. Salvation why called Grace 63 8. The Prophets did partake of Salvation though they saw not Christ in the flesh ibid. Verse 11. 1. VVE must endeavor to know what 's profitable to be known ibid. 2. The Prophets searched into this great mystery through the direction of the Spirit ibid. 3. Gods Spirit the Author of the Old Testament 64 4. A proof of the Divinity of the Holy Ghost ibid. 5. The sufferings of Christ foretold in the Old Testament ibid. 6. Why it was needful that Christ should suffer for us 65 7. Three degrees of our Saviors Victory ibid. 8. Through afflictions we must come into glory 66 Verse 12. 1. THe Anabaptists confuted ibid. 2. The Covenant of Grace one and the same throughout all ages 67 3. The Author Matter Form and End thereof ibid. 4. The difference about the measure given and persons to whom ibid. 5. Why God sent his Son no sooner ibid. 6. Why theirs was called the time of the Law and ours of the Gospel 68 7. God not to be charged with inconstancy 68 8. The same Gospel which was preached by the Prophets was also preached by the Apostles 69 9. The Apostles have left a perfect direction for all things needful for our Salvation 70 10. Why the Angels desire to see the perfection of the Salvation of Gods Church ibid. Verse 13. 1. DOctrine and Exhortation must be joyned together ibid. 2. The corrupt conceits of the Jews about Salvation 72 3. The corrupt conceits of Christians about it 73 4. The best prize it not as they should ibid. 5. What sobriety is and of sobriety about meat and drink ibid. 6. Sobriety about Apparel Recreation and Profits 74 7. What Faith is with the parts thereof 76 8. What it is to trust perfectly ibid. 9. Salvation a most special grace 78 10. What we are to expect by Christ 79 11. Salvation is not of our own procuring or seeking ibid. 12. The Gospel lays open Christ Jesus unto us 80 Verse 14. 1. THe two parts of Sanctification 81 2. Obedience and Sanctification follow faith ibid. 3. God calls for obedience 82 4. We must obey in all things that are commanded be the Commandment never so strange or unpleasing 83 5. The strict obedience of the Jesuits to their Superiors ibid. 6. We must obey without consulting with flesh and blood whosoever or whatsoever be against it voluntarily and constantly 84 7. What may stir us up unto obedience 86 8. Two parts of obedience ibid. 9. We must forsake evil before we can do good 87 10. Ignorance is the cause and root of a bad life ibid. 11. Why being so well instructed they were termed ignorant 88 12. All knowledge without the knowledge of Christ is nothing ibid. 13. Knowledge without Reformation is but ignorance ibid. 14. Such as have attained knowledge must not live as they did before 89 Verse 15 16. 1. HOliness must be added to abstinence from sin 90 2. This duty needful to be urged ibid. 3. Christians must be holy 91 Holy in all maner of conversation 92 4. God is holy 93 5. A twofold calling 94 6. The parts of the inward calling ibid. 7. The fruits thereof with the marks negative and affirmative 95 8. Why the Apostle doth so earnestly exhort unto Holiness 96 9. Ministers must prove their Doctrine by Gods Word 97 10. Obedience is to be yielded to those Doctrines which are proved by the Word 98 11. Gods word the rule of all truth 99 12. The use of the Apocrypha Books with the respect which is to be given thereto 100 13. Christians must be ready in the Scriptures ibid. 14. The more the Lord bestows on any the more he expects from them 102 15. The Popish Doctrine of Free-will hath no ground from this place 103 16. Nor is it against the married estate ibid. Verse 17. 1. VVHy we ought here to pass our time in fear 104 2. Three kindes of fear Natural Slavish Filial of which the last is often enjoyned 105 3. Whence it proceedeth with the benefits and marks thereof and opposites thereunto 106 4. Means to attain unto the fear of God 107 5. God requires our whole time for his service 108 6. Christians here in this world are but sojourners 111 7. The first reason of the fore-going Exhortation 113 8. Such as call God Father must walk in fear and obedience as Sons 114 9. What the name Father implyeth ibid. 10. The second reason of the foregoing Exhortation 115 11. How God doth and will judge of mens actions in this life at death and on the day of Judgement 116 12. The person of man how taken ibid. 13. Four things required to the being of a
Angels were unable to help us herein This hath Christ done for us and that fully the dignity of his person being such that he is both God and Mâ—n in one person Of this the blood of the lamb sprinkled on the Israelites houses was a sign all Sacrifices tended hereunto our Sacraments point thereat all Scripture layeth our Salvation in the Cross Blood and Sufferings of Christ. Here see 1. An admirable mixture of Justice and Mercy so that God is not all mercy as the world imagines Therefore for prophane impenitent ones they shall bear the just wrath of God themselves and not by every late forced Lord have mercy have God at command as they imagine For if Christ was feign to suffer and the Father would not be intreated notwithstanding his strong cries but when he stood as our Surety laid on load and spared him not at all shall his prophane enemies think to escape as they list 2. Gods infinite mercy to mankinde to appoint a way to save some of them whereas no Angel that fell shall be saved 3. It sets out the depth of our misery therefore they that are still in it have no small piece of work to bring to pass 4. It teacheth us how to esteem of sin as being of that weight that nothing but the blood of Christ will satisfie for it 5. Its sets out the infinite and unspeakable love of God to give us his Son and of Christ to give himself seeing no less means would serve Who can sufficiently either admire or express the same 6. Here 's matter of endless consolation to all troubled sinners when Satan and the terrors of Conscience shall pursue them to flie to Christ Jesus and his sufferings This is their Castle their quietus est send Satan to thy Surety all is fully discharged in his death But this is only for humble bleeding sinners that turn to God with all their hearts but as for proud persons that live still in their lusts what have these to do to talk of Christs death yet have these it in readiness Christ hath died for us What for such prophane ones as make his death a packhorse and lay on more load which is to crucifie Christ again No let these know they shall bear the burthen of their own sins but let the true penitent be of good comfort and know that all his sins how great soever be done away Neither let such think that their afflictions are any part of the punishment of sin for it is all done away once in Christ and therefore shall not again be demanded of them but they are loving chastisements to humble them for their sins past and prevent others for the time to come both furthering their Salvation 7. For all that know they have their part in Christs death how should this work with them 1. For sin past it should vex and grieve our hearts for we were the Crucifiers of Christ Judas the Soldiers and Jews but our Servants whom our sins set on work It 's our great fault that we can think of our sins without being humbled shall Christ shed tears of blood for our sins and we not be troubled for our own 2. This should make us hate sin for ever being as it were the knife and spear that killed Christ what father could ever love that knife that should kill his childe 3. How should this inflame our hearts with love to him again and carry us on in a zealous care of obedience all our days our woful coldness in Christs cause and service deserves to be rebuked Alas how little will we do for his sake we ought to be ready to leave Goods Liberty and Life for him we should herein but do as he hath done for us yea who began thus to do for us when we were even his enemies How much more any other thing And may not this stop the mouths of all prophane persons which will be talking they hope to be saved by Christ when they shew no love nor thankfulness to him but live yet in their sins to anger him 8. An exclusion of all feigned and false satisfactions of mens own devising whereof the Church of Rome is full which would strike in for a part with the merit of Christs death which makes a great stir about the Cross when in the mean time they make void its efficacy Sprinkling c. By this word he alludeth to the sacrifices of the Law which all pointed at the sacrifice of Christ and to shew that as it had been nothing that a sacrifice had been killed unless the blood thereof had been sprinkled upon the people for so was the maner so it avails us nothing that Christ died unless his blood be sprinkled on us by the hand of a true faith applying Christ Jesus to our Consciences It s not Christ that saves but Christs death apprehended by a true and lively faith for a particular perswasion hereof are we to labor Here also in this verse is an excellent proof of the holy Trinity three persons and one God which is so to be worshipped all that do otherwise worship an Idol and not the true God Again observe That Election is attributed to the Father Redemption to the Son Sanctification to the Holy Ghost It 's not but that they be the common works of the whole Trinity as all the works of God towards the Creatures are in which respect Sanctification is also attributed to the Father but because of their immediate working The Father elected in the Son and by the Holy Ghost Father Son and Holy Ghost elected The Son is the immediate worker of our Redemption he shed his blood as the Holy Ghost the immediate worker of Sanctification Grace unto you and Peace be multiplied The usual salutation of the Jews asking the favor of God as the root and peace that is all happiness as that which flows from thence for so by peace the Jews meant Peace be with you Peace be to this house c. Hence note 1. That we should seek the favor of God as that which draweth on other things yea all things for in love is no lack Men may have other things without this but they will have an ill farewel as they that have possession but no right title to that which they possess 2. What a Minister should chiefly desire for his people even that they may be brought into Gods favor by Christ have their sins forgiven Christ made theirs and they assured thereof with so much prosperity as may stand with happiness So Husbands and Wives each for other So also Parents for their Children The favor and grace of God is the principal and root of all good Men may have abundance of outward things but if they flow not from Gods love they will have a hard farewel This brings sufficiency In his favor is life yea this were sufficient if it came alone but in
in the way to it will he now disappoint thee No assuredly If he would not have saved thee he would have let thee alone as thy companions and many others and never have done this for thee O but the Devil is so strong and subtile and I so weak and simple He that hath pluckt thee out of his hands will never suffer him to get thee captive again It were else a disgrace to Christ Except therefore he be stronger then God and Christ thou needest not fear At the revelation of Jesus Christ. He plucks these Jews from Moses Law and the Ceremonies which were out of date but they could hardly be so perswaded and brings them to the Gospel which discovers Christ He was in that Law covered with Vails of Sacrifices and Ceremonies c. All these be done away in the Gospel where Christ is laid open without any covering Note We have the excellency of the Gospel that doth uncover and lay open Christ Jesus unto us brings us tidings of him who is the Way the Truth and the Life and the onely Savior of the world So that the Gospel is the glory of the World The Sun is not so necessary in the Firmament as the Gospel is to the world This teacheth us Christ which is life eternal and St. Paul desired to know nothing but Christ and him crucified and counted all dung for the excellent knowledge of Christ Jesus his Lord O how welcome should this be It is well called glad tidings so it is indeed The Gospel is our pardon If we should finde evidences of great Lands and Inheritances to come to us or a Will wherein were bequeathed great Legacies to us how glad would we be of the same How often would we revise and read them over The Gospel brings us tidings and tells us the way to come to an everlasting inheritance and therein are bequeathed such blessed Legacies Item I give thee forgiveness of thy sins by my Sons death Item Eternal life by his obedience Item I give thee assurance that thou shalt be raised here from sin and that thy body shall be raised at the last day by my Sons Resurrection Item I give thee assurance of a place in Heaven by my Sons Ascension 1. Is it not a marvel then that the Gospel is so hardly entertained and that the World cares so little for it It s welcome to most people not as if it brought them news of a blessing but as if it would spoil them of all they have 2. How should they that want it be set on work to labor to get it as without which there 's no Salvation Its light food armor without which darkness famine spoil If the Sun should be wanting to a Town and could be procured how would all joyn to get it Or rain for a dry and barren ground who would not wonder at any that should be against it yet who joyns who labors for the Gospel 3. If the Gospel be the revelation of Jesus Christ then are the Ministers revealers of this blessed Secret therefore worthy to be acknowledged for their works sake for the greatness of their work and the excellency thereof Pharaoh reverenced and advanced Joseph for smaller matters O how beautiful are the feet of such Most people either rate them or at least set light by them not reverencing their calling but esteeming them more base then the meanest Tradesman But that grieves us not so much as that unkindeness that we meet with from them from whom we look for most comfort and encouragement Verse 14. As obedient children not fashioning your selves according to the former lusts in your ignorance TO Faith he addeth Repentance and Sanctification by the one to testifie the other as in the second Epistle he wills them to adde unto their Faith vertue as if he should say You that sometimes were the Children of wrath and are now by grace made Gods Children walk obediently as becomes such a mercy This Sanctification hath two parts and stands 1. In renouncing evil or the lusts which before grace we were wont to be led by 2. In putting on and embracing holiness of life that we may resemble the disposition of our Father who is holy and looks for holiness in his yea holiness in all maner of conversation For the order first goes Faith then Obedience and Sanctification for as the light and Sun-beams comes from the Sun a river from the Spring head fruit from the tree so doth obedience from Faith Till a man be pardoned and believe he cannot repent nor obey the will of God no more then a dead stick can bring forth fruit When by Faith we are ingrafted into Christ then we receive power not before one that hath never been humbled aright for sin cannot hate and flie from sin as he should He that seeth not the love of God to him cannot love God nor set upon a good life to deny his lusts being as dear as his life and to yield obedience is irksom to nature for this cause the Devil is such an enemy to our Faith and labors to shake it for then he knows he damps our care of a good life 1. This condemns Papists that boast of holiness of life and yet overthrow the foundation of it viz. A true justifying faith They may stir up good moods and a blinde devotion by scaring men with the pains of hell and telling them of the joys of heaven but no sound Obedience godly Life renouncing Lusts c. without the work of Faith from that will be Obedience even to suffering 2. It confutes them that think Repentance is before Faith they are indeed wrought at once and Repentance sheweth it self first but in order of nature Faith is as the root Many humble souls hold off and dare not believe O say they if I could repent so heartily as I see some and could serve God as I would then I could believe 3. It teacheth men that if ever they will set upon a good life indeed and in time they must begin at the right end and lay a foundation of true justifying faith for want of this many deceive themselves that have some purpose to do well being afflicted or somewhat stirred at the Word and fall out of a bad course to leave this and that evil or take up good duties and many that never had experience of the work of Faith that think they live well or some that upon some occasion thus promise You shall never hear me swear more I le never play more Never come in an Alehouse yet this lasts not but they fal to their old byase by and by because they took not the right course Many also purpose to repent and do great matters but this is a greater matter then the world thinks off a man must first be the childe of God ere he can obey and Faith must be wrought first ere he can
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
it or look therein to read it What a contempt were this The Scripture yet is the Lords Letter sent to us to inform us of his will O what shall the condemnation of this Land be that having the light love darkness better and God having given us his Word which he gives not to all we make so light account thereof we will not bestow the searching of it Nay every toy proves sufficient to keep us from it O woful unthankfulness How did our Forefathers make account of the Word Job David they in Queen Maries time whereof some read it by stealth in Hay-gofes c. O how precious was it to them Cra threw away his Money but kept his New Testament when he suffered Ship-wrack Many poor Christians and dear servants of God in Spain and elsewhere do now read the Word of God and other good Books with peril of their lives O how shall they rise up against us which may with peace and much liberty and sundry encouragements read and be conversant in the Scriptures yet regard it not God sends his Letter to us we will not vouchsafe to open it What will we regard if we regard not the Scriptures I tell you God hath no greater blessing to bestow on Mortal man This little Book is the glory of the world without which all the world is but a dung-hill and if this were taken away it were better for us not to be then to be for we should do nothing but grope in darkness and be devoured of our lusts till Hell snatch us away le ts learn therefore at last to be wiser and that whilest we may Casting away our toys and vanities learn we to be better acquainted with the Word then at any time heretofore all that be strangers to it be strangers to true comfort Yea resolve we that no day shall pass us without reading some part of Scripture for our instruction else how shall we do our duties each to other how use prosperity and adversity how to learn either to live or dye Here as good housholders we may provide store both for our selves and others For the words themselves Be ye holy for I am holy They are taken as ye heard out of Leviticus Them the Lord used to his people whom he had chosen from all others on whom he bestowed many outward mercies and betrusted them with his Word who thought they should see round about them the Gentiles abounding with idolatry and all maner of sin yet they must not follow them therein But as I have set you out from all other for my self saith the Lord so set your selves apart to my use and service and be ye holy to me as ye observe me to be Hence learn That Where God bestows on a Land or Corner or Town more mercies then on others he looks they should not be as other places that have not had the same favors but have been left to themselves but abounding in holiness holy as he himself is holy Here I might speak of this Land what God hath done for it and what he expects at our hands even that we should be better then any other Nation and then how we are so far from being more holy then others that if any Nation have any sin we get it from them and appropriate it to our selves What should I speak of the common sins of the times The last Assizes and every one shews what state we are in what horrible incests the daughter being with childe by her own father and the Wife burning the childe another ravishing his own daughter being thereof accused by his own childe and wife What cruel murthers besides the common mother sins ignorance extream worldliness and that overspreading canker and leprosie of this Land the contempt of good persons If any be more forward careful zealous then the common sort he is hated mocked discouraged all that may be Not the simplest fellow in a Town though he cannot understand one petition of the Lords Prayer but will mock at those that be any thing toward in Religion or forward to hear the Word refrain from disorder and keep the Lords Day c. this sin abounds most fearfully in this Land In other Religions which are indeed false and irreligious look who is most zealous and forward he is most reverenced and regarded onely in the true Religion if any be but careful to bring into use and practise that which he hears knows and dare not do as others but rather reprove them he makes himself as a wondering stock and is hooted as an howl one that shal sure be hoysed up in charges huâ—cht at complained of and vexed This sin not repented of nor left wil be the moth confusion of this Land as we may justly fear God is every year upon us with one new punishment or other but they prevail nothing we are as bad stil or worse what therefore may we not look for How sped the Israelites at last we may fear lest God make us as famous for judgement as we have been for mercies we may fear that it shall be said of all that pass by How is this famous nation become thus desolate and answered Because they despised the Lord his Gospel and servants after many mercies bestowed upon them to have brought them in love therewith Be ye holy c. Some urge this exhortation and the like to establish Free-will but without cause They shew not what we can but what we should do and what God will require of the wicked or else condemn them and what he will enable his servants unto as give their endeavor thereto to the wicked they are commandments of conviction which God may justly require of them because he made them able to do the same to his servants they are not so but with the exhortation he conveys such grace as whereby they are enabled to do the same Lastly this place is abused by sundry to cry down the married estate to magnifie single life but there is no holiness in the one more then in the other for neither if we marry not have we the more as the Apostle speaketh about eating or marry have we the less the Kingdom of God not consisting in these things The benefit of the one more then the other consists onely in this That a single life hath freedom from many troubles and cares and so more liberty to every good duty but this gift is given but to few therefore rather then they should live discontentedly he perswades them to marry Let them therefore that live single take heed they put no holiness therein or think that thereby they please God the more but rather let them use it well and profit thereby in being so much the more zealous and forward in every good work publike and private else that their single life will one day be a witness against them but especially take heed of a filthy
the pure Word of God This hath many properties 1. It loves for some good actions which condemns the common love of wicked persons as of the Fornicator and his Harlot the Adulterer and his Mate the Drunkards and Thief though sworn Brethren To love any because they can rail against goodness or Dice well or are eager against the Servants of God c. this is cursed love True love rejoyceth not in iniquity a worse note cannot be then for one to love them whom as Rebels and Conspirators against God he sees fighting against God 2. Pure love is that which is grounded on Grace and Religion not on any transitory thing which condemns the carnal love of the world which love onely for worldly respects as strength beauty and the like or if it be for any inward gift of the minde not Sanctified that 's also but carnal as wit skill in Arts Musique c. these are worthy love but to love onely for these is not true and pure love for thus the Heathens loved as Isaac loved Esau for his hunting and many a man his wife for her beauty These are false grounds when they fail love fails 3. Pure love is in respect of the party himself whom we love and for no respect to our selves or commodity of ours which condemns the world which onely loves on such respects as because he is my Uncle my Friend loves me hath done this or that for me or may do me a pleasure therefore I will make much of him or for fear he may do me a shrewd turn This being shak'd out of the clowâ—s is indeed but self-love as having a respect onely to our selves Many a man shews kindeness to others to purchase credit The charitable deeds of the Papists were of self-love for they were done out of opinion of merit So the love of worldlings they have a reach at themselves 4. Pure love reflects chiefly on anothers Soul therefore hates his sin in him whom he loves most dearly advising him from all evil counselling him to all good This condemns all impure love So to love as not to tel our neighbor of his fault for angring or disquieting him this is hatred So Parents that love their children so well as they will not nurture rebuke or correct them do indeed hate them slay them in following their ways He that spares the rod hates his childe It s as if any should be so tender over a childe as not to suffer the wind to blow on it and therefore holds their hand before the mouth of it but holds it so hard as they strangle the childe or as the Ape which hugs her yong one so hard that she strangles it Again friends perswade a man to do this or that for preferment which he cannot do with a good conscience Oh they love him they would fain see him prefer'd woful love to the body by destroying the soul A neighbor hath his Childe or Cattel strangely handled one comes in of love perswading to send to such a Cunning-man or good Witch one of the Devils worsts instruments Is this love Is he a friend that will do that whereby a peny may be gained but many hundred pounds lost So when a Christian is ready to suffer for a good Conscience and a friend comes and says Oh I pray cast not away your self I wish you well do as the times are and as others do This was the tormentors love to Martyrs tormenting love indeed that by saving their bodies their souls might perish Thus would Peter have perswaded our Savior O Master these things shall not be unto thee but if Christ had not suffered we had all perish'd in our sins yea the Saints in Heaven must have come out from thence for they went to Heaven by Christ who was to be crucified What love was this our Saviors Answer shews that he gave him no thanks for that counsel Fervently This stands in two things Earnestness and Constancy 1. For the Earnestness of our love we must stretch it to as many persons as we can and to as many duties as giving forgiving c. and therein we must not be sparing as in giving For he that gives sparingly shall reap sparingly So for forgiving it must not be onely an offence or two Charity covers a multitude thus is God to us in giving for Soul Body Goods Good-name to us to ours day and night never weary never upbraiding us So in forgiving how merciful is he to pass by our many offences and that daily should not we then herein resemble him Again a little love is soon quench'd soon hindred but we must love so as if we meet with many temptations from our selves or the parties whom we are to love our love notwithstanding must last still yea we must not onely do these things when we can well do them or there 's nothing to let us but even forget our ease pleasure and profit to do our neighbor good Love seeks not her own things is laborious we love our selves fervently and therefore must so love our neighbors This condemns the cold frozen love of the world wherein there 's no heat or fervency a little thing lets We are so full of self love that we will not speak so much as a good word in defence of the very best whether man or cause if thereby we may be prejudiced never so little so did not Jonathan so did not Hester when she adventured her life for her people 2. For the constancy thereof Unity must be kept we must seek Peace and follow after it and its a part of fervency when it will not easily be broken off Gods love is constant ours must be so the Devil will assay to break it off we must therefore the more stand in it Oh it s the easiest matter in the world to break off love but we must not embrace any occasion moving hereunto This rebukes the inconstancy of many men that are won with an Apple as we say and lost with a Nut that will upon every slight occasion break friendship I loved him as well as could be will some such say till such and such a thing fell out and what are you now broke off what can worldings do more If God should so deal with us how miserable were we but his love is constant yea he loveth us in our adversity and low estate nay best then and is then nearest with his comforts so it ought to be with us for then our Neighbor hath most need of us and then our love will appear most free not mercenary But how contrary this is daily experience sheweth while men be in prosperity they have many friends which in their affliction forsake them as Doves that come to fair houses not to low cottages whereof Job often complaineth Verse 23. Being born again not of corruptible seed but of incorruptible by
so glued to these things that they savor and minde no other life nor offer of any such thing A number of prophane people will not part with their sins though to obtain such a benefit And there be such a number of other Comes that calls and carry them away that though Christ call Come few follow him The Devil saith Come and they flock after him The World saith Come and they flock after it The flesh saith Come and they follow it thick and threefold even striving who shall follow it fastest But if they had wit to see whether these Comes tend they would not be so forward The Devil calls Come as the Fowler calleth the Bird into his Net The World calls Come and serves her followers as Dalilah did Sampson and Jael Sisera The flesh calls Come but all that follow it shall dye The Harlot also hath a Come but her Chambers go to Death and Hell and he that goeth in into her is led as an Ox to the slaughter the like might be instanced of others So that Christ by his Ministers might cry Come but few hear and follow O what woful unthankfulness is this Did Christ come down from Heaven to us and will not we come to him one whit Hath he taken so long a journey and come to offer himself and do we refuse O horrible ingratitude Yea what mischief is this to our selves Is it not to seek our own destruction If a King should send a gracious Pardon to a company of Traytors that had deserved Death and they should go on and set light by it would he not send an Host of armed Soldiers to destroy them So may the Lord justly deal with us You are told you are undone without Christ that he can and will save you if you come to him if you will not you cannot but perish and whom then will you blame O whose heart should not leap at such an offer and coming in yield himself and say O it s the first bargain I 'le make the best that ever I shall make How many thousands would be glad to hear such things as these that do not nor are vouchsafed the favor Do you think ever to have a better offer to make any better of your sins then to renounce them and embrace Christ O consider of this and renounce all other Comes which you have already followed and at last ere it be too late embrace this most blessed offer O fall down and humble thy self O but will he ever pardon and receive me who have been thus and thus It s no matter what thou hast been not number nor greatness of sins can let if thy heart could be truly humbled there 's the greatest doubt He as the true Samaritan will pour wine and oyl in thy wounds He is the true pool of Bethesda now the water is stirred step in and though thou hast been Thirty and eight years yea Forty eight and more sick of deadly sin thou shalt be cured Christ is a perfect Physitian what disease is there that he cannot cure The Urinals that stand so abundantly in Physitians and Apothecaries houses may condemn the world seeing there be so few seek to the spiritual Physitian labor to see thy misery understand and apply the Law to make the soul sick as some make themselves sea-sick When thou art touch't deeply with thy misery come to Christ he will do thee good If being burthened with thy sins thou goest to the Devil for councel he will tell thee thy â—ins be unpardonable no mercy better rid thy self out of the way as Judas If thou go to the world they will bid thee be merry and put away these melancholly dumps and thoughts Ride abroad go to Cards Dice haunt Ale-houses c. and go to no more of these Preachers and Sermons they put folks out of their wits that 's the good they do People that were honest folks and lived at quiet since they have used to go after them are grown full of fancies But if you come to Christ he will take pity on you ease comfort and save you O be perswaded will you perish rather then humble your selves will you cast away your souls for love of your lusts We will hereafter for we know that else there is no Salvation O that 's the Devils word Hereafter he knows delays to be dangerous Accept it whilst it is offered lest thou never come to it again If thou despise it thou shalt hear a fearful Go ye cursed If thou wilt embrace it thou shalt hear a comfortable Come ye blessed The Lord perswade your hearts and cause many to come this day if it be his blessed will As unto a living stone The next priviledge of a Christian by Christ is that being come to him he conveyeth of that spiritual Life and Grace that is in himself into every of them which is here set down under the similitude of a building of which there be two parts 1. The Foundation 2. The rest of the House raised and built thereupon which be so coupled as they make but one building For the Foundation which is Christ Jesus he is compared to a stone because as that 's used for a foundation in an house of moment as being sure lasting firm and perpetual So is Christ Jesus the Foundation that bears up his Church and by which it is saved a sure firm and perpetual Foundation without whom there is no hope of Salvation he being the way the truth and the life He that brings another Gospel let him be accursed If he come like an Angel spit on his face defie him to Hell Adam and all since have been saved by him and all that are or ever shall be what he did no other could do and that he did which was needful for our Salvation 1. This condemns all that build not upon this Foundation but on another either in whole or in part as 1. The Jews that look for a Savior in the Ayr that will come they know not when 2. The Turks that build on a deceitful cursed Mahomet that will never come till he be hailed before the Judgement-Seat of Christ for his Blasphemies 3. The Papists who though they acknowledge Christ in word to be the Redeemer and Savior of the World yet they so pull from him and adde to him as they leave him but a bare Name and Title for then is Christ the Foundation and so acknowledged when we acknowledge Wisdom Righteousness Sanctification Redemption Satisfaction Life and Glory to be in him and in him alone Contrarily they attribute part of these to their own Merits Masses Pardons Satisfactions and so they rake together a deal of Rubbish to joyn with the Foundation which will not be for he is an whole Foundation or none of them some few whose eyes God opens in their end as finding no certainty nor sure rest in any thing of their own do renounce themselves and all
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly
hold on In his death he shall not be comfortless but finde enough in Christ to carry him to heaven though through the gates of death He knoweth whom he hath believed At the day of Judgement he shall not be ashamed but lift up his head with great joy when he shall see Christ coming in great glory and power to save all them that have embraced him and to receive them into the glory which he hath prepared for them then shall he be our Judge who hath been our Surety and Savior Contrarily they that believe not in Christ are never in quiet as the Papists that hope to be saved partly by Christ and partly by Works are often even the wisest of them distracted and cannot tell when they have done enough to rest in and so are ever suspitious and doubtful tost to and fro as one upon a ship mast So the wicked among our selves that believe not in Christ though some securely flatter themselves are for the most part doubtful having ever and anon thoughts that all is not well and so not knowing what shall become of them and though they love their lusts so well that they will not part from them for Christ yet often do their thoughts accuse them of their Whoredoms Deceits wicked Courses their hearts misgive them and so indeed their lives be as if one should lie in a bed too strait and the clothes too short and so they cannot sleep whereas he that is assured of his happiness and his heart witnesses his upright care to obey Gods will his bed and clothes be large enough he sleeps quietly and rests on a soft pillow his good conscience In the hour of death they are fearful disquieted and in death they are confounded when they see the Devil ready to carry their souls to hell At the day of Judgement how will the Jews and Turks that altogether reject Christ be ashamed and confounded when they shall finde that their imagined Christ and Mahomet hath deceived them and led them into a false hope O what a case will they be in when they shall see the true Christ whom they have rejected come to judge them O what wailing will there be how will they run up and down and what would they not do if they knew any way to help themselves then shall they finde it too late to sue to him Then will they sue to the hills to fall upon them and the mountains to cover them a poor request which yet shall not be granted them So all wicked men among us that have not kissed the Son but broke his bands and cast his cords from them that have had him offered to them but have not embraced him nor believed in him chusing rather to continue in their lusts then to have their part in him their condition is fearful O that all would embrace Christ whilst they may who else shall have sorrow and shame for their portion This phrase also implyeth That Believers can never fall away wholly nor finally as the Papists teach for then they might come to be ashamed They may be shaken for the tryal and strengthening of their Faith but overcomed they cannot be by all the gates of Hell Verse 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Verse 8. And a stone of stumbling and rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed NOw that which the Apostle had cited out of the Prophet and was indefinitely spoken of all and every one he comes to apply particularly to the Jews that he wrote unto both believers and unbelievers shewing the happy state of the one and the miserable condition of the other one and the same Christ being to them diverse To Believers precious and fruitful to Salvation and all good but to the unbelievers and disobedient a stone to stumble at c. though not of his own Nature yet through their infidelity so that they should not onely have no benefit by him but destruction stumbling at the word that foretold of him and now testified of him But least any should wonder at this madness in men the cause is set down that as God ordained some to life and so to embrace Christ unto Salvation so some others to stumble against him to their ruine Besides this he also removes a common and great scandal and log out of the weak and common peoples way and that was that whereas he had spoken so much of Christ they could not see him to be such a one and their learned Doctors and Rabbies Scribes and Pharisees High Priests and Elders they could no way think well of him they judged him a deceiver and pursued him also which they would never have done if he had been the Savior and corner stone as you speak c. But for this faith the Apostle If it were a new thing that you never had had warning of it were somewhat but this is no other then was foretold in Davids time so long ago therefore it needs not seem strange to you yet their strugling was in vain for in despite of them he was made the head stone of the corner This had been indeed a great temptation if they had been to consult onely with reason For what should they have thought but as they were taught and learned of their gave Teachers of whom that People had a very great and high opinion But considering Gods decree and that he had foretold it should be thus and that God would save his Church by such a way that worldly wise men thought not of and would effect his purpose not onely without the help but even against the will of the great men of the world it could not much trouble them And in that the Apostle doth apply that which was indifinitely said of all to particular persons we may learn how to use the promises of God laid down in Scripture even to endeavor to apply them to our selves particularly This is the nature of true Faith It s but a cold and dead thing to believe those things in general to be true which Hypocrites yea Devils do but this to make them ours as David My Lord My Castle My Refuge and Job My Redeemer and Thomas My Lord and my God and Paul Who loved me and gave himself for me is that we must labor for This particular Faith is that which is to Salvation signified by eating and drinking and Faith is compared to an hand and in our Creed every one of us is particularly bound from our hearts to say I believe How may we come to this particular perswasion A person humbled and seeking earnestly God sends his Spirit to witness to his of the same wherewith that it may appear that it s no presumption nor deceiveable
have some one lust or sin that they will not part with Thus some stand cheapning many years together They would fain do well and be saved but have something that they cannot finde in their hearts to do away and so at last come to nothing perish as unbelievers for whosoever shall have part in Christ must be like the wise Merchant who will part with all that he hath to get the Pearl He will part with any with all his sins whatsoever that he may have pardon in Christ He will take up his yoke not in what he list shaking off some part at his pleasure but in every part thereof O poor fools that will lose Heaven for some one lust Are not such worthy to perish 1. This is an exceeding comfort to those that are holpen against all lets that hinder most and do not stumble at Christ but acknowledge themselves utterly lost without Christ that earnestly long after him prize him above the world and are content to part with any thing for him O you are blessed Why should so many stumble at Christ and not you O its Gods unspeakable mercy Flesh and Blood hath not so taught you well may you rejoyce for him the joy and rejoycing of your souls He will be a sure Foundation of happiness to you that will never fail you in this Life in Death or at the day of Judgement 2. Terror to all that stumble at Christ upon what occasion soever that will not see their need of him nor part with any thing for him To these he will turn to their destruction For they hurt not him thereby but themselves as one stumbling at a great stone hurts not it but himself or one running a Ship against a great Rock hurts not it but splits the Ship in pieces so wil it be to all that embrace not Christ for missing him Who shall save them There is no other to be saved by but they must bear their own burthen and shall undoubtedy perish They shall not escape destruction and no marvel For if they that despised Moses Law escaped not unpunished What shall become of them that despise Jesus Christ himself O how happy might we be that have the Lord Jesus the blessed Savior of the world Preached to us so graciously when as few have that favor but most sit in darkness and blindeness 3. Whatsoever hath made any of us stumble at Christ endeavor we to remove the same that so we may embrace him with both arms as our Savior and stoop to him as our Lord and King who will be to us a sure Foundation of Salvation that will not fail us If any will yet go on obstinately and carelesly he shall surely bring destruction upon himself eternally And is it not a grievous thing that Christ should be a cause of mens Damnation and yet he is to all that receive him not as they that come unworthily to the Sacrament eat and drink Damnation to themselves We say its pity fair weather should ever do hurt but is it not wonderful pity that ever Christ should do hurt Even to such as stumble at the Word Some will say they stumble not at Christ If they stumble at the Word that brings news of Christ and will not embrace it or be obedient thereto it s all one And For the Word Most men take occasion to be offended at it that either they will not profess it at all or at least no more then they must needs but to love it delight in it attend on it with diligence and be obedient to it in all things O this few do Why doth the Word give any just occasion to men to stumble O no! It s the the Word of Life and Gospel of the Kingdom able to make us wise unto Salvation to save our Souls It s our Light to guide Food to nourish Armor to defend us Pearl to enrich us all in all Yet will men through their own default and forwardness take one occasion or other not to embrace it being herein stark fools for if they take any occasion to quarrel with this or to shake it off or be strange to it they must needs perish yet there are too too many such The occasions that men take are either from the Word it self or from the Preaching of it or the Preachers and Professors thereof or from themselves Against the Word it self Be these 1. Some say if they knew indeed it were Gods Word they would as good reason they should believe and be ruled by it but that they cannot tell But he that hath not a prophane heart and willing to doubt but is any thing humble and teachable may see enough even by the Scripture it self to satisfie him fully and such arguments as hell it self is not able to gainsay 2. Some finde fault with the Translation of the Scriptures for whose satisfaction Dr. Fulk and others have written largely 3. Some curious Heads and nimble Wits no less prophane then proud stumble at the plainness of the Scriptures the homely and low stile of the same But this is one great argument to prove it to be of God because there is such fulness of Majesty in simplicity of words which is not to be found in any other writing It savors of a man and of weakness whatsoever else is written or if any thing work admiration it is that which is strained out into some lofty and eloquent Stile Unto the Prophet Gods Testimonies were wonderful a giving light and understanding even to the simple yet in some parts of Scripture is not only admirable Eloquence able to set down the proudest and ripest Wit so also we could have spoke it all but some be dark and obscure as may take up the deepest and greatest Learned which the Lord hath done that there might be taken away offence from the wise as the rest is plain to take away offence from the simple 4 Some stumble at some points of Doctrine which they cannot conceive of as of the Trinity the worlds making of nothing the Resurrection that Christ being Man should save us that being dead he should rise again c. This comes of Pride when men will reject that which they cannot conceive But we must be fools in our selves that is captivate wit reason and all to God adoring that we cannot understand and knowing that Gods mysteries are no more fit to be comprehended in our shallow reason then a man can span the whole Earth with his hand for Christ as he was Man and mortal so also is God immortal He that was God dyed but not in his Godhead that had been impossible but in his Humanity and by his Godhead raised up himself being dead and in both natures saved us 5. Again some points be too harsh for some as that of Predestination that God should appoint most men to damnation and that then it s in vain to strive or do any thing for that we cannot alter But
this therefore be a mean rather to draw men on to Religion then set them off from it 2. Some say They make a great shew and be very hot for a while and after they fall off and become as others as bad as who is worst which we think is because having begun they see nothing in it and so they return to their old courses as that which is better A. You might have guessed many truer Reasons It s not that a true Christian is fallen away or one that hath truly tasted of the goodness of the Lord and finding no sweetness in it returns to his old byas as the better state but it is that he that was but an hypocrite though he made a shew is discovered now he hung to the bark but was never ingrafted went out from us but was not of us and Christ coming as is foretold shal make the thoughts of many hearts to be opened It s the easiest thing in the world to be deceived and few build sure and God will have some such Revolters both for the good of his servants which are thereby made the more wary to build sure and look to themselves better then otherwise they would and for the just falling of the wicked that they which will take no benefit by any thing as by Preaching and by the godly lives of the servants of God but rather seek for lets may meet with such blocks falling in their way to their Destruction If some fall away what then The Word hath foretold there shall be hypocrites in the Church yet there be some have held out constantly yea to the death in Prison and flames and loved not their lives so well as the Truth who have found indeed the sweetness of that Christian life from which they would never part Let us therefore begin in Truth and we shall never fall from it as the hypocrites do le ts look to our selves there may be times of tryal wherein many will fall away 3. Some stumble at the falls of Professors We see not say they but they be as bad as other folks and seeing they make a shew of forwardness more then others I would have them shew it by their lives but they are as Covetous as others as Froward Hasty and Furious if they be stirred A. I see you can tell how others should live though you have no minde to it your selves True they should lead their life answerable to their Profession and do not a great many so even their Neighbors that live by them with Eagles eyes yea even their Adversaries being Judges Why doth not this provoke them and you and what if some having boisterous natures and strong corruptions which for want of heedfulness and care prevail over them for a time and so they fall to do something uncomely yea and for a long time walk not so watchfully as they ought is this matter enough for you to mislike Religion The Gospel teacheth not this but the contrary therefore is it not in fault that you should fall out with it Doth any man dislike a Trade because some of the Trade be bad persons and are at sometimes overshot therein Christianity and the denying of our selves is not so easie a matter as that it should be expected a man should straightway as soon as he hath entred upon the profession of Religion be perfect although we ought to look and labor thereto diligently 4. Some stumble at the great humiliation of some Professors who by going to Sermons have been even at their wits end and so troubled as that all their friends could not comfort them yea some have been in such dispair as they have been almost besides themseves and some have made away themselves by drowning hanging or otherwise and they that have not been so yet though they were as merry before they went to Sermons as one would wish after have been so dumpish and heavy as that they would never be merry and I would be loth will some such say to come to this pass therefore I do not mean to trouble my head about such matters A. Many through Gods goodness be truly humbled and yet in short time finde comfort others more deeply cast down and longer held without comfort whom though they walk heavily as they have cause yet God sustains and in due time they get comfort who if they should be held under all their life and yet obtain it at last were much bound to God and their estate infinitely more happy then to live as before in security Yea if any should be so deeply cast down and for want of means of comfort living in desert places wanting publique and private helps or having them be troubled also with the humor of melancholy and the Devil subtilly watching his advantage when both these meer should draw them into some temptation to lay violent hands upon themselves yet I had rather a thousand times be in the case of such a one that being lost hath sought after mercy and salvation and had it in chase and yet were held off by unbelief Satans temptations and their own distemper Being in seeking of it their state could not but be good what ever became of the body For Blessed are they that hunger and thirst c. Better I say is the case of such a one though it be somewhat grievous then either of prophane ones or civil persons that never make question about their salvation but God be thanked such examples are few and very rare Many indeed there be that make away themselves by hanging drowning cutting their throats c. of whom we hear ever and anon but not one of a thousand of those upon any such cause but upon Covetousness Pride Discontent Worldly grief meeting with such Afflictions and Persons as cross their Wills and having no Grace nor Faith to bear them up in them they sink under them and yield to the Devils temptations as Achitophel So that you need not keep away from Sermons lest you should be troubled in your wits and make away your selves but rather hear the Word and labor for Faith or else you may be more likely a thousand times for want of Faith when Afflictions come to hang your selves then otherwise And is it not strange that if one of an hundred upon trouble of Conscience come to such an end that should be a stone to stumble at and all the other should be leapt over and be no means to provoke people to the Word and to Faith a sign they are willing to stumble And whereas there are some that are upon some occasion or naturally distracted in their Wits and craized in their brains and so miscarry people must be so wise as to know that this is no trouble of Conscience yet a number are so foolish that they put no difference Therefore never fear being troubled at the Word for if thou beest not troubled in this World for thy sins thou shalt howl in Hell for them eternally And where
ordained most men to destruction then is his justice greater then his mercy We must not measure his justice and mercy by the number of the one or of the other for if there had been but one onely saved it had been as great mercy as his justice in condemning the rest for if but one had been saved it must have cost the death of the Lord Jesus such was our misery Now what a mercy it was that the eternal Son of God equal with the Father and in whom he was well pleased should not onely abase himself to our nature but to our infirmities yea to sorrows and great indignities nay to death yea a cursed death O who can express this love It was a wonder he did not rather suffer us all to perish then his Son to endure the least of these Then he hath ordained the means of their condemnation namely sin and so is the Author of sin True he ordained and decreed that there should be sin in the world as he did of the fall of Adam but not as is sin and evil but as whereby and out of which God draws glory to himself and it was necessary that there should he evil in the world as well as good that a way might be made for setting out Gods mercy in pardoning some and his justice in punishing it in others but so as the Lord is no way faulty He ordained willingly to permit it as it hath respect of good in it but as no actor of it He put no evil in Adam nor any man but onely willingly permitted his fall c. 2. This should and may stay our mindes when we see any great Professors and men of excellent parts fall away It s no other then that an Hypocrite and one that never was sound nor elect of God is now discovered and let none that can prove their election be overmuch troubled onely walk reverently but never be dismaid with deadly fear They fell because they were not elect and you being elect shall be therefore sure to stand and thus our Savior comforts his Disciples That none was lost but Judas who was the son of perdition so did Paul the Christians notwithstanding the revolting of Hymeneus Philetus Alexander c. If it were not for this what a deadly fear might this breed in weak Christians to see those so far their superiors in knowledge and gifts to fall away Thus of the first The second is this That This was of his own will and for no cause out of himself for the Lord infinite in wisdom and holiness needs not as man to fetch the reason of his purposes forth of himself He will have mercy on whom he will have mercy and whom he will he hardneth He doth all things according to the counsel of his own will Is it not said O Israel thy destruction is of thy self and He that beliveth not is condemned and Except ye repent ye shall all likewise perish Cursed be the mouth that saith not so even that every mans destruction is of himself and his own just desert but we must put a difference between the decree of God and the execution of it God condemneth no man upon his bare will but his own just desert Sin comes in between the decree of God and the execution of his Decree as the cause of Damnation If then it be asked Why is any man condemned For his sin But why did God decree to condemn any Because he would As no man is saved but by Faith in Christ and Sanctification of life which yet is not the cause why God appointed him to Salvation but because he would so there 's none condemned but for his sin yet God ordained him not thereto because of sin but because of his own will If any ask further and why would he That a note too high for man or angel to sing but there in humility we must rest and not put the Lord to render a reason of all his decrees or doings which even princes will not do to their subjects he raised up Pharaoh c. even because he would get glory out of him and by his means This condemneth the Opinion of foreseen works good or bad as of this because he foresaw some would be bad and refuse grace he therefore Reprobated them c. but God loved Jacob and hated Esau not onely before the had done good or evil but before there was any thinking of good or ill If foreseen sin be the cause of Reprobation then on the contrary foreseen grace of Election but the Epistle to the Ephesians sheweth the contrary hereof Faith and Sanctification followeth upon Election as fruits thereof therefore go not before as any causes so do Infidelity and impenitency follow after Reprobation If foreseen sin had been the cause of Reprobation then we should all have been refused for he could not see us but all sinners But as the blinde man was not so born for his own or Parents sin but that the work of God in curing him by a Word might be seen so was it in this business Thus of the second The third is this That The Lord hath done this most justly His will is a rule of Righteousness and he can do nothing but most holily and justly Is there unrighteousness with God God forbid Though we cannot see into the justness of it yet we ought to acknowledge it The Sun may shine and that brightly too though a blinde man see it not Man was made holy and having free-will by his willing sin lost his state and still sins willingly It seems cruelty in the Lord to appoint most part of mankinde to Destruction He did it not as ayming at their Damnation but at his own glory which is more to be regarded then all the World And shall the Clay say against the Potter Why hast thou made me thus and thus may not he do as he list So may not the Lord get glory by his own creatures which way he will And do men for their pleasure hunt the Hare and Partridge or kill not onely Flyes and baser creatures but also Fowls with their grins in like maner appointing Sheep Oxen c. for the slaughter and shall not the Lord have as much Soveraignty over men the work of his hands we cannot make a Fly or Flea yea it s more reason that the Lord should be glorified if he would with the Damnation of all mankinde then that the killing of a Hare nay a Fly should serve to the honor or pleasure of the greatest Potentate of the world What if he had ordained none to Salvation who had had cause to complain Besides with what patience bears he with them and their blaspheming of him every day What marvellous benefits and comfortable good things bestows he upon them houses lands wealth health peace who might destroy and send them to
under which they now were and that not onely for that they came in wrongfully ruled wickedly and besides were bad men but by misconceiving of the freedom purchased to them by Christ They were made free therefore thought they ought not to be bound were the children of God and heirs of HEAVEN therefore not to be subject to bad men For those causes I say the Apostle is so earnest even that hereby he might remove as well that conceit of the Gentiles as cure this disease of the Jews Hence note 1. That its the duty of Ministers to prevent offences or remove false conceits out of mens mindes and in this particular to teach the people subjection to provoke thereto to practise it in all lawful things for the world still hath this conceit of Gods Ministers and Christians and that upon the very like grounds some having risen up from time to time that have either had ill causes or if good handled them very ill and have been of a railing scoffing spirit but let it be known to all that be so minded that the faithfullest Ministers and Christians usually thus slandered are as true lovers as much subject to Government as any other whatsoever and so teach the people by whose Ministery people are both brought to be good Subjects and likewise to continue in subjection 2. Ministers must speak to the purpose and apply themselves to the state and necessity of the people they live amongst observing what duties be most neglected and what sins be rifest among them accordingly perswading to the former and disswading from the latter Submit your selves to every Ordinance of man He saith not Love that had been too familiar nor Obey that had been too straight but Submit as elswhere be subject which comprehendeth both and all other duties of Subjects Those may be referred to these four heads Reverence Obedience Thankfulness and Prayer of every of which I have heretofore spoken at large These we had need to hear of for whose heart must not needs accuse him that he hath failed much in them all needful they are to be known and practised that we may procure honor to our Profession when we declare it by subjection in all parts thereof and herein exceed those that know not God nor have had the like means of Salvation as we have And had we done our duties better to our Magistrates no question we might have enjoyed more good by their means and so shall for the time to come if we make more conscience hereof yea it s necessary that women should hear these things that being Widows they may pay such dues as are required of them or Wives be helpful to their Husbands in perswading them hereunto and that willingly and chearfully This condemneth the Anabaptists as flat opposite to Magistrates and all these duties For the Lords sake The first Reason to move us to subjection God will have it to be so who hath ordained Magistracy therefore though there be nothing in the person to deserve it yet are they very bad Magistrates that be not better then none and though they abuse their calling yet do the forenamed duty for Gods sake who hath appointed them Neither must we do the same either for fear of punishment on the one side or hope of reward on the other but for the reverence we owe unto God we must not onely do good things but do them on a good ground and in a right maner This rebukes the most part who were it not for fear of after claps and that they should hear of it would do nothing but this is not thank-worthy Slaves do thus and they that thus do their service may be beneficial to the Magistrate but themselves shall have no benefit of their doing as not proceeding from a right minde We ought not to curse or speak ill of the King or Magistrate in our thought or in our bed-chamber which yet they cannot come to know for God knows it who will revenge it We must submit our selves for conscience sake This is indeed right obedience and whereof we may have comfort Further Magistrates Laws binde us by vertue not of them but of God we must obey them and all their good Laws binde our Consciences But why and how because they be mens Laws No for no man hath power over the conscience but by vertue of a Commandment of the Lord who hath set them and given them power to make Laws for his Worship and for Civil things agreeable to his Law and bid us obey them so that their Commandments binde not our conscience by vertue of them or any power they have over our conscience but by vertue of Gods Commandment and not otherwise Again when any that have no authority from God shall give Laws they binde us not as not being the parties allowed of God to make Laws Thus are not we to obey the Popes Laws we are not to obey the Laws which a company of Rebels gathered together under some great man as say Absolom do set forth they touch not the conscience yea if even right Magistrates that may make Laws make wicked ones contrary to Gods Law those their Laws do not binde the conscience Whether it be to the King as supreme In these and the following words is a distribution of Magistrates whereof the King is Superior and chief in his Realm as were David and Solomon Kings of Israel The King here meant was Caesar that came in unjustly ruled Tyrannously and was an Idolater to whom notwithstanding they were to do the forenamed duties as amongst the rest to pray for him How much more then are good Kings to be prayed for A King in his Dominions and as far as his Kingdom reacheth hath Soveraignty and Power over all and is the principal None is above him in his own Kingdom not is any exempted from his Government He is under God the chief it s so with no other Constables have Justices above them they Judges these the Kings Counsels above them the King above him none as none were above David and Solomon He is over all persons and in all Causes the chief Persons whether high or low rich or poor men or women Ministers or people He may Tax them Censure them Depose them Imprison them yea put them to Death Ministers if they deserve it as well as others Moses rebuked Aarâ—n for the golden Calf Joash found fault with Jehoiada and the Priests for the money no better employed Solomon deposed Abiathar and set up Zadock in his room Causes not Civil onely touching mens goods lands lives and right and wrong but Ecclesiastical also as to make Laws and take Order for the worship of God the Preaching of the Word Administration of the Sacraments the behavior and maintenance of Ministers and the like and accordingly to see them done as did Asa Jehosophat Hezekiah and Josiah So that a King may be
unquiet man with thy wife for a proud person rash censorious idle and one that followest not thy calling especially being a Professor and hereof causest the people of God to speak with grief thou hast cause to grieve and shame for giving them such cause who would gladly they had not the cause to speak thus of thee Yea but the wicked speak ill of me wilt thou say But why If it be justly and deservedly whosoever they be that 's no matter more shame that thou hast discovered thy nakedness to the Chams of this world to scoff at and at the Gospel withal fie upon it It s too usual in these days Christians give too much cause of offence howsoever the wicked speak not thus out of any hatred of the fault but of ill will to the Gospel O therefore take heed let us not suffer as evil doers look we so warily and narrowly to our conversation that if they should watch us as narrowly as the Nobles did Daniel yet they might finde nothing against us but in the cause of our God yea might be enforced with Saul of David to acknowledge our innocency If they will needs speak ill of us let it be falsly and for well-doing If any should be smitten by Sea or Land travelling on the Sabbath or any lose their lives at a Play no cause to rejoyce no comfort in it Note further That If there be no patience in suffering but when it s deserved its counterfeit patience and hath no reward of God it s in comparison nothing it s that which reason teacheth but to bear patiently for well-doing is a lesson for an high scholler Howsoever being simply considered its good and commendable as for any being justly afflicted or punished by God or man meekly to submit themselves to confess their faults and be desirous to amend thereby Aaron held his peace Eli and Hezekiah were submissive in theirs the Thief at the right hand acknowledged that he suffered deservedly Thus when Delinquents are punished by the Magistrate people be rebuked of their Ministers for their sin servants and children are of their Masters and Parents corrected for their faults they must take it patiently and learn to amend But if it be no great matter having done a fault and then being punished justly to bear it patiently are not those to be condemned which be impatient under deserved corrections Some being afflicted of God fret rage and boyl curse blaspheme run to Witches or use other unlawful means to get out What a beast art thou hast thou not deserved the same and yet wilt not thou be patient Is not this in effect to say What hath the Lord to do to punish me I have not deserved the same if I can get out of his fingers any way I will not abide to be thus used thus take they the rod by the end and pull it out of Gods hand What do those but desire there were no God to see them or that hated sin or that would punish sin Belike they would have God like but he will be like himself who at the beginning joyned punishment and sin together and so will do to the worlds end you will not get any thing by resisting by humble confession hearty Prayer and promise of amending you may Again there are others who being punished of the Magistrates for their faults do as well curse and rage against those their Rulers as those that informed against them Thus when honest men tending the glory of God and good of the places where they live knowing that Alehouses for the most part are Pest-houses Devils houses Breeders of all mischief Receptacles of the scum of the earth and means to encrease the number of sinners complain of such ryotous persons as would there keep Revel-rout and endeavor to suppress the same O how do drunkards and such others the friends of sin rage and fume would not such wish that there were no Law nor Magistrate to punish but that all might do as the list but this would bring all to confusion Are there not some also who being reproved by their Ministers fret and rail at them fall out with them and with Ahab account them for their Enemies nay sometimes will sue them at Law to their utter undoing And are there not also such servants and children which being corrected by their Governors will murmure or resist or run away a sign of a proud minde of a lewd heart and far from grace Such resist God and shall receive to themselves condemnation they provoke the Lord to take the rod nay scourge in his own hand or give them over into the hands of the Magistrates whence it cometh often to pass that not a few despising the rod and correction which giveth life and wisdom have been whipt burnt in the hand imprisoned yea hang'd up and that justly Thus daily too many seek their own ruine But if when ye do well c. Here 's the praise of patient suffering for well-doing There 's a suffering wrongfully and without cause which yet differeth from that which is here laid down namely suffering for well-doing Suffering wrongfully is when men are accused of that they are not guilty of or are punished without a fault whether it be onely in words or proceed to deeds David was unjustly censured of his brother when he came to the camp Hanna unjustly censured of Eli and John the Baptist of the Scribes and Pharisees so Mephibosheth Naboth and Stephen were wrongfully both slandered and punished Thus in these days days monstrous lyes and slanders are raised especially against Christians and godly Ministers It s an unrighteous world calling the best of Gods servants Proud Hypocrites and laying vile things to their charge which they never deserved as that they are enemies to the State would put down Kings c. Hence sometimes men are punished by Magistrates without cause as also Children and Servants of their rash and inconsiderate Parents and Masters In this kinde Papists are exceeding expert what lyes have they spread of Luther Calvin Beza Junius and such others And had their horrible villany in the Gunpowder Treason taken effect the blame would have been by them laid on the Puritans But as God hath at no time done wrong but judgeth the world with righteousness giving every man according to his works so will he be revenged of them that wrong others For them that sharply censure others let them know that what measure they mete to others it shall be measured to them again For Magistrates that punish any wrongfully if it be wittingly they prophane the sacred seat of Justice and what in them lies make God a wrong doer for nothing should be there done but as God would and lest they should fail of ignorance or through negligence with Job they must search out the matter diligently For slanderers that devise lyes of men they are fools they are
when he is angry 3. God hates it and such as commit the same 4. It brought misery into the world with shame and confusion upon us all and hath always been the cause of all evils For this the Angels were cast out of Heaven Adam out of Paradice the old world drowned and Sodom burnt c. yea it wounds the Conscience which God hath set in us as a Monitor Notary Accuser Judge and Tormentor 5. It bringeth eternal destruction both of body and soul O who would not hate that Mother which brings forth no better children Besides we shun lesser things therefore should shun this much more we shun crosses exceedingly which yet are so far from hindring our Salvation as that they further the same but sin is the destruction of our souls That sins is worse then all crosses appears by the Devils practice who is that subtile one he had rather draw Job to commit sin against God by impatiency then have power to take away all his goods he did this to bring him to that and its true if a man should break an Arm or Leg or lose all he hath it were not so bad or so much to be shunned as is sin To eschew this is the note of a man that loves God of a man that fears him for eschewing this are Gods Servants commended in Scripture as on the contrary the wicked branded for committing the same We are to Eschew all evil even the least we must not give way unto any one no not the least idle thought or word even one is able to destroy us yea and he that breaks one is guilty of all Yea and All persons are to eschew the same not the greatest excepted Gods Law bindes them be they Princes Magistrates Ministers Householders c. They should eschew it most for by their example they do most hurt and as no mans greatness will bear him out so will not any mans meanness excuse him in doing of evil And as all persons are to eschew it so must they shun it At all times Amonst all the times which the Preacher setteth down there 's none for sin we must serve God in holiness and righteousness all the days of our life Some things be in season at one time some at another but sin is never in season Many make the Lords days the times of disorder and they that will be orderly all the year yet at Christide they take liberty to ryot gaming drinking c. as if those times were not to be as well if not better employed then others We must also eschew it In all places God is the God of all places neither can any place change the nature of sin thou must eschew sin as well abroad as at home in thy House Chamber Shop as well as at Church All kindes of sin are also to be avoided Error in judgement and wickedness in Conversation evil against God our Neighbors or our selves We must also shun and avoid evil under what colour or pretence soever it comes as Usury is pretended to be lawful on the behalf of Orphans to kill ones self to preserve Chastity to separate from the Church lest they partake with the wicked c. whosoever doth command it as appears by the examples of the three Children Daniel Peter and John whose example soever we have for it for we are not to follow even a multitude though of great learned men in evil though it be never so gainful What got Achan Gehazi Judas by their booties Our Savior would not listen to the Devils proffer that of fered him All the Kingdoms of the world and we should be losers if we did gain the whole world with the loss of our souls never so pleasannt for though it be sweet in the mouth it will be gall afterward bite like a Serpent and sting like a Cockatrice for a vain short pleasure to sell our souls to everlasting pain were folly indeed yea though we could bring to pass some good thereby we must not do evil that good may come thereof better that good be left undone then that it should be purchased with Gods dishonor as to steal or take usury that we may do good to the poor c. nay we must so hate and eschew evil as we may eschew the very appearance thereof as to go to a place that is of ill report though having no ill purpose c. and must avoid the occasions leading thereunto as going in the twylight by the Harlots house anger multitude of businesses the company of angry persons multiplying of words c. yea if even things good and lawful in themselves be an occasion of evil and cause us to offend we must forbear them as some in using their recreations break out into impatience and anger and others cannot leave the same in any time better for such to pluck out this their eye cut off this their right hand and to eschew this we must eschew the persons and places where in likelyhood we are to be drawn thereunto as the company of bad persons and private familiarity with wicked doers and that not for any sinister respect but because its evil though haply we may be hated for our labor eschewing especially those sins that be most incident to our nature complexion and calling and whereunto we have been most accustomed 1. This condemns them that be so far from hating and eschewing evil though it be as poyson as the Plague that they love it with their hearts live in the continual practice thereof drink it down like water running thereunto as the horse rusheth into the Battel This is the state of most they are workers of iniquity the whole world lieth in wickedness they love not the means nor persons whereby they may be pulled out of their sins but eschew them and goodness as much as they can What Rebels be these against God their Maker Preserver and Soveraign Being made to honor him will they do nothing but dishonor him and so requite all his blessings will nothing serve those to play with but swords and fire-brands and mortal things nothing please them but to cross God and nothing like them but their own poyson Have they sped so well formerly that have done thus Do they provoke the Lord and not themselves to the confusion of their faces If they have vowed they will have their pleasures and lusts whatsoever comes of it then it must be so what remedy These have no love of God neither is there any fear of God in them They are prophane and godless persons which may look for wages answerable to their work shame and the wrath of God in this world and eternal destruction in the world to come For life is in the way of righteousness but death is in the way of sin and the paths thereof tend to Hell O that these persons would hear the
them occasions of sinning cease therefore to be wicked else shalt thou never cease to be miserable Be not afraid of their terror neither be troubled To comfort them in their sufferings for Christ he removes the enemy of constant and patient suffering namely Fear Be not saith he afraid of their terror neither be troubled that is Either be not afraid with the fear of ungodly men and such as have no hope in God who in the very least danger are altogether dismaid as the words in Isa. 8. 12. whence these seem to be taken do imply or Fear not the things wherewith they seek to afright you the Apostle using the words but to his own sense Fear not their faces big looks threats prisons censures and tortures neither be dismaid at them fear is an enemy to constant suffering as a coward can be no true Soldier and therefore are we often diswaded therefrom This hindred Nicodemus from coming unto Christ by day and multitudes from confessing him even for fear of the Scribes and Pharisees made Peter deny his Master and because of this in all alterations of Religion most turn with the time And would not many be more forward in goodness then they are if it were not for fear of displeasing O strive against this fear and be couragious so were Daniel the three Children the Apostles Moses the holy Martyrs c. Their Faith overcame their fear we need not fear men or what they can do to us for God will stand by us we must fear him fear to sin against him for unbelievers and fearful they shall have a fearful portion such as fear man more then God flye from the stroke of a childe and fall into the hand of a Gyant from a straw to a sword Verse 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear HEre 's the true means of constant and patient suffering even faith resting it self confidently on God But sanctifie the Lord God in your hearts We sanctifie God or his name as it s in the first petition of the Lords prayer not when we adde any holiness thereto which is holy beyond comparison but when we acknowledge and give that holiness which belongs to it Particularly herein we sanctifie the Lord in our hearts when we believing his faithfulness in his promises do thereupon rest on him in time of our troubles and this is to glorifie him Faith is the mother of constancy in suffering I know thy faith and thy patience Be thou faithful unto the death c. By faith those worthies mentioned in Heb. 11. did undergo all their sufferings This is the victory that overcomes the world The want of faith makes the world flye from God and his cause weakness of faith causeth fear to overflow us as in Peter and Cranmer as soon as we see some trouble to arise then are we ready to say with Peter O Master we perish If we do believe our selves to be the Lords and that our cause is just and good and that he hath all power in his hand and that none can stir further then he pleaseth and that he will strengthen his servants to endure and after this transitory life translate us unto life everlasting O this will encourage us indeed Labor we therefore for a good stock of Faith now in this time of peace and let us in our daily tryals reproaches and afflictions exercise the same and make good use of it If in these we can give glory to God by depending on him we may trust our Faith will not fail us when greater tryals shall befal us to believe God of his Word is to give glory to God as on the contrary to faint tends to his dishonor and as to believe on him is great ease to our selves so not to believe but faint very troublesom And be ready always to give an answer c. He proceeds to another duty as a fruit of the former trust in God exhorting us in token of our Faith in God that we be ready with courage to acknowledge and make confession of our Faith to those that shall demand a reason thereof This we must be ready at all times to do and so often as we shall be called thereto and to all men that have authority to call us and to any that shall demand it with a desire to learn or whensoever and wheresoever we shall see it meet and requisite so to do as the Spirit of God will direct his servants where when and to whom yet so as we do it with courage meekness and godly reverence Our duty then is not onely to believe the truth of God in our hearts but we must be ready outwardly to make profession thereof and confess the same with our tongues when God shall call us thereunto Abraham Isaac and Jacob walk'd as Pilgrims here on earth professing themselves Gods servants and Joshua professed That he and his would serve the true God Accordingly must we both by our speeches and actions declare whose servants we are so walking as that men may see we are not ashamed of God or his Word and way whatsoever others do most do yea rich and wise men do the great ones of the world do yet do we thus walk daring do no otherwise and not caring who know our carriage and behavior and though they scoff at it as scruplous too strict and precise and call us fools for our labor and ask us Why we do not thus and thus as we see most men do yet need not we be dismaid as being warranted by the Word of God So in all Companies we must make known what we are If we hear any rail at goodness speak ill of good duties oppose any part of Gods truth reproach the professors of Religion whether unknown or known unto us we must take the cause in hand standing for the defence of Gods truth and servants If by our timely answer any good may come to the Gospel we must not through our silence betray the same but if we be among scorners and dogs we must shew our dislike by departing from them Thus must we do being in company with prophane ones so if we be among Papists or other adversaries to the Truth we must have the zeal of God in us so if it be in the times of persecution that we be called forth by Magistrates or their authority we ought not to flinch nor be ashamed or afraid but shew what our Religion is what our Faith and Hope giving a Reason thereof out of Gods Word or if they demand us about any point of Religion we must in the defence of Gods cause speak our consciences freely Thus if the Jews or Turks should call us to know through whom we did hope look to be saved we must
couragious in a good cause then stomackful if patient then blockish if wise in their matters then subtle fellows if diligent in their place very officious busie medlers troublesome if they run not to the same excess with others then precize fools c. Thus even for their godliness do they speak evil of them and so call light darkness and darkness light 1. Therefore Gods people must walk wonderful warily 2. They must not think it over-strange nor be discouraged if notwithstanding all their care of well-doing they be ill spoken of 3. We must not readily believe of men that have carried themselves well all that we hear but try it out ere we censure or change our minde 4. For ill speakers It s a woful badge of Ishmaels generation that shall be shut out of Heaven and of Satans brood who accuseth the Brethren Cursed are they God hath appointed a time to judge them for their cruel speakings Nay the world will not only speak ill of Gods Servants but do ill to them slay them as Cain dib Abel imprison them and pinch them as Ahab did Micaiah cast them into a dungeon as the people did Jeremiah into the Lyons den with Daniel spoil them of their goods as those in Heb. 10. 34. rack them torment them torture them even such as the world is not worthy of and that for their good works so Herod dealt by John Baptist and thus were the Apostles served and after the Martyrs in the Primitive Church and since multitudes under Antichrist If therefore we meet with hard dealing and doing as well as speaking we must not think it strange If we can hardly bear a few ill words how shall we bear stripes how Imprisonment and loss of all yea toturings and death ye have not yet resisted unto blood or undergone the fiery tryal we have infinite cause to be thankful together for our governors for if they were so minded as many particular persons there would be no peace for any zealous Christian If I had authority will some say I would hang up all these Puritan knaves c. Neither must we think the worse of those that be troubled for the the very best have been thus dealt withal They may be ashamed c. The best way to stop the mouthes of the world and to make them think well that they have done otherwise is not by goodly great words but by a good and constant godly conversation Thus David convinced Saul for he spared him when he could have once and again killed him Thus have many who have thought very hardly of such and such upon reports which they have heard of them upon the view of their godly and innocent carriage been much grieved that they were so far abused Thus were the Martyrs thought well of by the common people yea by great ones yea by their very Jaylors 1. As therefore we would muzzle and stop the mouthes of our adversaries that they may have nothing to say against us nay may be brought to acknowledge and love the truth and be converted and glorifie God in the day of their visitation let us live holily and innocently else if they finde us halting we set open their mouthes to speak ill continue them in their ill minde and hard conceit and set them further off from all goodness Too too many professors fail this way either they fall into foul sins or live not so christianly or else at least with zeal they are very rash and indiscreet by every of which much hurt hath been done from time to time 2. This sheweth them to be odde persons that knowing and seeing the innocent conversation of Gods Servants yet cannot be satisfied nor quieted but still speak evil of them a sign of a very bad heart who therefore will hate them because they be good whereas those that be but indifferently minded and civil seeing their good conversation will think and speak well of them Cain had no other cause to kill Abel but for his godliness nor Ishmael to mock Isaac but because he was the Son of the promise nor these to speak evil of those but because they are godly Assuredly a life agreeable to their profession should stop their mouthes Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evil doing NOw follow some reasons to perswade to willing suffering for righteousness sake which was then common and the profession of the faith dangerous 1. For that this being a world wherein we must suffer its better a great deal to suffer for well then for ill doing 2. Because the Lord will have it so to whose will we must be subject For its better c. Naturally we will chuse the better if we know it so should we in this seeing we are subject to suffering and that we are apt by nature to evil and so to suffer for it we must chuse rather as being far better to suffer for well then for ill-doing It s every way better better as being more pleasing to God he delights in the one not in the other pronounceth those blessed these accursed Besides it s no credit to suffer for ill doing but matter of shame and reproach whereas its honor to suffer for a good cause That of the penitent Thief seems to import so much we indeed justly for we receive the due reward of our deeds and so have cause to be humbled but this man hath done nothing amiss Again there 's no comfort in suffering for ill-doing as there 's for well-doing Suffering of it self is ill and grievous therefore there had need be somewhat to mitigate it but if it be for well-doing a good conscience will bear it out it s for Gods sake it s that wherewith all his servants have met and hereof the conscience takes notice and that to this there 's a reward none at all for the other 1. This rebukes those that suffer for their foul offences Theft Adultery and the like howsoever they be punished yet have they cause of hanging down the head not for the punishment but for the cause O how many refusing to be ruled by God and his Word bring misery upon themselves and ruine The Gaols are full the gallows catch many It s a fearful thing when they go to their punishment impudently and be not ashamed and humbled it s but the forerunner of fearful judgements When therefore men have brought themselvs into trouble justly their best way is to be humbled and repent so shall they finde favor with God and men We must avoid evil as we would avoid suffering for ill-doing avoid the sin if we would avoid the punishment We are also to be careful that we suffer not for Railing Slandering Backbiting Meddling with other folks matters 2. This may comfort them that suffer for well-doing its pleasing to God they
The just He is the just one as God holiness it self as man filled therewith above Men and Angels Just not as Job Zachary and Elizabeth They were Righteous by his Righteousness imputed to them as Abraham also but he by his own they by Sanctification imperfectly Holy and Righteous he most perfectly nor as Adam who though perfectly Holy and Righteous by his own Righteousness yet was mutable therein and lost it not so in Christ but immutably so There was no guile found in him none could accuse him of sin nay he was the light and glory of the world yet suffered he gross things We then though never so just and innocent must not think much if we suffer altogether without cause It s the better it s but as Christ did But alas we are very faulty before God and deserve far greater things then we meet with yea cannot be innocent towards men how much less towards God The meditation of this point will much help us in our sufferings For the unjust That is for us wretched and miserable sinners and his enemies who could do nothing for him to deserve such kindeness How much rather ought we to suffer for him that just one and for his sake especially considering our sufferings are nothing to his The meditation of this also will much help us in suffering For sins that he might bring us unto God Christs sufferings were altogether for our good and if it had not been for them we had been utterly lost But for ours they be nothing to him he is never the better for them neither be they for his benefit but for our own even the purging of our souls the tryal and proof of our faith and patience and the preparing of us to the greater glory in Heaven Let 's think of this also and it will make us suffer the more willingly and patiently Lastly as he after his sufferings and death rose again and entred into glory and sits at the right hand of God So if we shall sow in tears we shall reap in joy having fought the good fight we shall receive an incorruptible crown of glory 1. This reproveth our notable tender daintiness that can endure nothing for Christ but as if we were too good to suffer though in company we should hear never so much spoken against Gods Servants and sincerity of Religion we can be silent and pass by the same and there are many that would be forwarder but for fear of being counted Puritans O cowardly fearfulness No wonder if such be never called to that honor to suffer for Christ What if to please the world we be luke-warm and God vomit us out of his mouth What if for our zeal the world hate us and God approves of us what do we lose Shall we make friendship with the world Know we not that its enmity with God He is praised that is allowed of God 2. Let us take heed of all preposterous zeal and rash unwarrantable causes whereinto some runâ—under colour of zeal and be zealous for God we cannot hate sin too much nor love goodness too much nor the Word too much nor keep the Sabbath too carefully nor govern our families too religiously Let us go on in a zealous godly life and if this offend any let them pardon us we would do no other then God requires and for this we must pray our Landlord or whosoever to give us leave we have served the Devil a great while tell them Its time now to begin to serve God and to look about us for our souls good thus in suffering for wellâ—doing we may be comforted and by these reasons kept from being discouraged Now of Christ sufferings death and resurrection particularly Christ hath once suffered for sins the just for the unjust that he might bring us to God In handling the sufferings of Christ observe 1. The circumstance of time or how often he suffered once 2. Who he was or the quality of the person suffering Christ the just 3. For whom he suffered for the unjust 4. Why he suffered even for sins and 5. To what end that he might bring us to God and hereinto our Apostle is again willing to fall as we should be to hear and often meditate thereof as hath been already shewed in the end of the last Chapter namely from verse 21. to verse 24. Much profit follows on it For 1. It sets out a notable mixture of justice and mercy 2. It shews what a mighty Savior we have in whom we may trust and to whom we may have recourse 3. It may wound our hearts for sins past and make us hate sin for the time to come 4. It sets out Gods infinite love and accordingly of all that have assurance of their part therein requireth unspeakable love 5. It s a comfort to all that mourn in Sion 6. It shews that all that miss of Christ must bear their own burthen 7. It provokes us to labor to know whether Christ hath dyed for us or not and for our assurance thereof to finde that we are truly humbled hunger after Christ and are ready to take up his yoke O that all ignorant persons which do not in any measure know the grounds of Religion that all civil persons which trust to their own righteousness that all worldlings whose hearts are altogether glewed to the things which are here below and do not so much as minde those things which are above the same being out of their element that all prophane persons which go on in open notorious lewd courses and that all Hypocrites not to speak of Turks Jews and Papists which content themselves with shews and common gifts would but duly meditate on Christs sufferings that so they might have part in Christ Assuredly all they that believe not shall be condemned but of all others they that have lived under the Gospel shall have greatest judgement and to make up all it will increase their torment to think that they had offer made of Christ and yet had not the grace to apprehend it that they were so near and yet missed and that some that sate with them were converted and are now in Heaven and they careless or wilful are now in irrecoverable damnation This will make them gnash their teeth gnaw their tongues curse themselves and the day wherein they were born Let such see feel confess and fly to Christ there being no other way of Salvation besides him I come to the particulars propounded The first concerneth the time how often he suffered Once It s true Christ suffered throughout his whole life and that diversly but all make up one perfect suffering and he suffered so as at once he finished al never to suffer again wherein his suffering is opposed to the sacrifices of the Law which were continually renewed because of their imperfection whereas he suffered once for all for being God
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
to 2. Having any ability for the discharge thereof give the glory to God the giver thereof That God in all things may be glorified The Confirmation or Reason why we ought to do our duties faithfully even that we may thereby glorifie God Hence note 1. That God is glorified in the careful performance of our duties in our places He is glorified by a Magistrates wise zealous and impartial execution of Justice for hereby sin is curbed sinners it may be brought to repentance the poor and innocent comforted and so stirred up to praise God for his Ordinance of Magistracy So when Ministers are faithful in their places the ignorant are enlightened the wicked humbled the heavy in heart comforted the weak strengthened the drowsie awakened and so have cause as many do daily to praise God highly for the ministery of his Word Thus Housholders in their places husbands and wives in theirs the rich by their liberality and hospitality nay even Servants by their conscionable discharge of their places may glorifie God 1. This should provoke us much to faithfulness in our places not onely others shall have good our selves comfort and a good report but God shall be glorified which is most of all and the end of all things and we may think our selves happy that God will be honored by any thing we can do 2. How much are those blame-worthy which do not at all regard the faithful discharge of their places whether they be Magistrates Ministers or others whoso careth not for Gods glory God will set as little by them and theirs nay there are some which can see God dishonored before their faces and might redress it but do it not yea some which do even dishonor God with their gifts and in their offices assuredly God will meet with these in his due time 2. That the mark whereat we must aym at in our places is to glorifie God This rebukes those that are wholly for themselves aym altogether at base sinister carnal ends profit pleasure credit and the like They are thieves robbing God of his due They are treacherous as if one sent to woo for another and had Jewels given him for that purpose as Abrahams Servant and should make suit for himself All waters come from the Sea and return thither so should all our gifts be employed to the glory of the giver Through Jesus Christ All glory comes to God by Jesus Christ for its by him that we receive all grace and whatsoever good we enjoy He having suffered for our sins and reconciled us to the Father hath thereby purchased for us whatsoever is good grace and glory to whom alone we are beholding for all 1. This teacheth us to be exceeding thankful for Christ as without whom we could not have right to any thing we enjoy without whom it were even fearful to think of God 2. It teacheth us to labor to be united to Christ by faith that whatsoever good we need we may receive as the members from the head To whom be praise c. Having instructed others in the faithful discharge of their duties in their places and that especially that God might be glorified He now wisheth and prayeth that all glory and praise may be given to him and that for ever testifying the servency of his affection and his assent thereto by the word Amen But of this hereafter Verse 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you Verse 13. But rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy HAving exhorted us to be good Christians he now arms us to the Cross the inseparable companion of true godliness for all that will live godly in Christ Jesus shall suffer persecution and that both patiently and chearfully which accordingly he backeth by many forcible Reasons Each of these Verses contains an Exhortation with a Reason to enforce the same In the former Exhortation consider both the maner how it s propounded and the matter therein contained Beloved Here 's the maner He writes lovingly to them and that doubtless from an entire affection and love which he bare them Here note two things 1. What entire love should be between Ministers and people they should love one another as fathers and children mothers and children Nurses and such as have suckt their breasts Brethren c. See 1 Cor. 4. 15. Gal. 4. 19. 1 Thess. 2. 7. 2 Thess. 2. 13. Reasons hereof may be these 1. God hath committed them each to other and so they be nearly knit 2. Such as be won by the Ministery are they that must comfort their Ministers here and be their Crown hereafter the more they be the greater is their Crown whom therefore their Ministers are to love them also are their people to love no less dearly as on whom they should depend for all comfort and the means of their Salvation whose lips must preserve knowledge who are also to pray for them and teach them 3. Ministers by loving their people shall be provoked to live with them to take all courses to do them good publikely and privately as also to bear with the dulness of some the unkindeness and weakness of others Hereupon their people will reverence them regard their Teaching and chearfully allow them maintenance which did they not truly love their persons they would not 1. This teacheth both Ministers and People to be most tenderly careful to preserve mutual love and avoid all occasions of unkindeness or dislike removing them speedily when at any time they do arise for oftentimes of a small spark neglected ariseth a great flame of all unkindenesses and contentions those between Ministers and People be most unprofitable and hurtful whoso hath a hand herein and goeth about to alienate the mindes of each from the other that the one cares not for the other work journey work to the Devil in a high degree 2. This condemneth that common and most woful abuse in this Land even the miserable want of love on both parts not a few Ministers care not how seldom they come among their people and when they do how little pains they take how often do they sue them for meer trifles on the other part what light and base esteem have people of their Ministers How unkindely do they use them How pole they them of their maintenance Where it s thus God is not for God is love and there 's no good done to be sure Here the Devil may sleep till he snort he shall not be hindred but where Ministers and people live in godly love there let him look to himself 2. That we should love men never the worse for their troubles but rather the more as who are worthy to be honored for their Faith Patience Constancy and being
to believe the truth and be bolder to defend it Again if we look to the state of the Church and faithful Servants of God in former ages we need not think it strange for its the way that they have all gone Abel Isaac Jacob the Prophets Christ his Apostles the Primitive Church thousands under the Roman Emperors not a few even in this our Land in the Reign of Queen Mary c. Indeed the Devil is ready to make us believe that our case is worse then any bodies and that there were never any as we which is that he may make us murmure and drive us to desparation or to flinch whereas its a very lye for we are in no such case but the Saints of God have been in as bad in the same in worse This duly considered will be a means that afflictions shall be better born Which is to try you Here 's the Reason of the Exhortation The end of persecution is not to destroy the good but to make them better as the gold is tryed by the fire afflictions persecution chiefly are sent to try what we be and in what state not but that God knows it already but he would have us also and others to know to our comfort or humbling They are of great use As 1. To try whether we have any truth of grace in us whether we be any thing or nothing sound or hollow true friends or hypocrites such as are built on the rock or sand Many that now think well of themselves will never be able to stand and many mean in their own and others eyes would hold out A man is never tryed till adversity comes as a Soldier is in the Battel a Marriner in a Storm a Friend in time of need Who would have thought the seed in the stony ground would have flincht few so good as they in most Parishes If these would not abide what shall we think of most amongst us persecution as the fan of one heap makes two and as the fire separateth the gold from the dross Labor then for a true faith of the right stamp who knows but that God will send a tryal let 's labor to be so provided as we may be good wheat to abide by it and not chaff that will flie away that we may be gold fit to be Vessels for the Lords use not dross to be burnt up with unquenchable fire Onely true believers will hold out all others will flinch le ts now look to our selves lest we making a fair house not onely in the sand it fall and our fall be great and we having begun a piece of work leave it in the mid way to our perpetual shame But they that are proved to be sound and to have true Faith it s a great Comfort and Crown to them Who would not have his Sword or Gun tryed ere he went to the field A little tryed Faith is better then much tryed Gold then much Faith in mens tongues and conceits 2. To try what measure of grace we have whether as much or more or less then we thought for some over-prize themselves and some do on the contrary Who would have thought Peter had been so weak after such bold protestation Who would have thought Abrahams Faith so great as it was or Jobs both Faith and Patience Though the Lord would kill him yet would he wait on him What do thine afflictions bewray If more grace then thou thoughtst be thankful if less be humbled and apply thy self to the means more carefully 3. To purge purifie and refine that measure of true grace that 's in us In the days of Peace and Prosperity the best men are subject to gather soil as standing waters putrifie bodies without exercise prove full of gross humors In prosperity we gather pride security teachiness self-love too much love of the world these God purgeth away that our Faith and Grace may shew themselves in their bright colours as the Vine having the superfluous branches cut off proves the more fruitful Never do Christians shine so bright as in affliction or presently after it But rejoyce Here 's the second Exhortation We must be so far from thinking it strange when we are persecuted as that we are then to rejoyce But how can this be will some say To rejoyce in mockings imprisonments cold irons tortures c. seems impossible and the rather for that no affliction for the present is joyous but tedious To the flesh these things be tedious yet there is cause to make us rejoyce in them Though a natural man cannot do this as being impossible to flesh and blood yet grace and a good measure of faith and an heart mortified to the world and taken up with the desire of a better life will do the same A man may both grieve and yet rejoyce in the same thing in diverse respects as them that saw the Temple re-edified some wept namely the ancient men some again rejoyced namely the yong men the one because it was no better the other because it was as it was both which might have been in either of them As a man may be glad that he hath a childe departed in a godly maner and yet grieve at the loss of his childe so if at the fall of a Scaffold where many lost their lives we have had a childe that broke his Arm we are sorry at that but glad that he scaped with his life Thus the Apostles rejoyced thus Paul and Silas thus the Thessalonians thus the Christian Hebrews thus the Martyrs throughout all ages Such a thing is Faith it s not a Conceit but that that makes things absent so present as that we can be content to endure present pain for joy to come and to lose things present for happiness hereafter Thus have many of Gods Servants done so that God requires nothing of us but that he hath enabled many to do yea ordinary Christians like our selves nay not a few even of the weaker Sex 1. This rebuketh the woful unbelief and hypocrisie of most of the world which though they profess the Word in prosperity yet in adversity they shift for themselvs make friendship with the world and will suffer nothing for Christs sake or his Religion they are ashamed of Christ here of them will he be ashamed hereafter now saving their lives with an ill Conscience they shall lose life eternal 2. It rebuketh even the Servants of God who are so loath to suffer or abide any hardness We can hardly abide a frown of our Superior or an hard word or a railing speech but we are cast down and disquieted about it yea many pull in their heads and step back and think it s not good to be forward and so come to Jesus by night How will we suffer imprisonment and loss of all we have how endure the fire and especially with joy This is too much tenderness it
s through too much earthly-mindedness 3. Le ts labor for such grace as whereby if God call us forth to suffer we may not onely not flee back but endure any thing and that with joy To this end we must 1. Endeavor for a sound Faith and assurance of Gods love to us in Christ that so we may so love him again as we may suffer for his Name and being assured of our deliverance from everlasting pain and that he hath freed us from shameful sufferings which for our sins he might have brought us to may endure these glorious sufferings for his Name joyfully Being thus assured of his love and thereupon of eternal happiness in heaven we will be content to suffer any thing to obtain it 2. Withdraw our mindes from earthly things and set them on heaven and heavenly things as our onely treasure 3. Mortifie and subdue our lusts and affections bringing our hearts in subjection to God in all things and bearing our present afflictions quietly and comfortably This joyfulness in sufferings doth well become Christians daunts their adversaries and puts a difference between them and all others whether hypocrites civil persons or Time-servers who will never thus do Christians must be like Davids Worthies even excel others do more then ordinary men If we do onely love our friends what singular thing do do not even Publicans the same If we profess Religion in prosperity what great matter do we do not even Hypocrites the same We must learn to take out higher lessons and be perfect as our Father which is in heaven is perfect It s an easie thing to rejoyce in prosperity but so to do in adversity is a good hard lesson and so the more worthy a Christians labor Inasmuch as ye are partakers of Christs sufferings The first Reason of the Exhortation We are partners with Christ therefore we may think our selves advanced and so rejoyce The sufferings of Christians are called Christs sufferings 1. Because they are suffered for his sake which may be no small comfort to them that suffer for Religion for it s for Christs sake and so he counts it therefore he will put our tears in his bottle take our part defend and reward us as David took care of Abiathar having lost his Father for his sake 2. Because he bears a part of them with his Saints there 's so near a conjunction between him the Head and the Saints his Members as what 's done to the one whether good or ill is counted as done to the other as the godly hearing Christ railed on are so grieved that they had rather themselves had been so used much more doth Christ Jesus account their troubles his which as it may terrifie their adversaries so it may much comfort them But here they be called Christs sufferings in another sense namely as his own sufferings which he bare in his own person whereof we partake when we also suffer the like things we are set up to be like our Master Christ Jesus and is it not cause of rejoycing that he vouchsafeth to make us like himself to bring us into his order to pledge him of the same Cup he began to us He suffered his whole life was nothing else They misconstrued his words and mistook his deeds and said He cast out Devils through Beelzebub the Prince of the Devils How often was he railed on how hardly used especially towards his latter end If we be so dealt with at any time we need not think hardly but rejoyce not think hardly He was the glorious Son of God we poor mortal Creatures dust and ashes He most holy and righteous and perfectly pure we miserable sinners which though not at mens hands which wrong us yet at Gods have deserved all evil both here and in Hell If God turn our opprobrious sufferings here and perpetual torments of Hell into a sew short and glorious sufferings we have no cause to think hardly yea he having suffered all for us we may well suffer for him we can never lose hereby nor can ever suffer so much for him as he hath done for us nay not onely we must not think hardly at our sufferings but we have cause to rejoyce that we are advanced to be like our Master made conformable to our head Christ Jesus He is a bold Servant that is not content to fare as his Master fares Those Worthies that have gone before us have accounted it their honor and a special favor that they have drunk of this Cup. When therefore we do at any time suffer for Religions sake let 's thus encourage our selves I am herein made like all the Prophets Apostles and chief of Gods Friends and Saints yea as his onely Son and thus our Savior comforted his Disciples That when his glory shall be revealed ye may be glad also with exceeding joy The second Reason our sorrow shall be turn'd into joy as in part when we dye namely in our souls so perfectly when he shall be made glorious in all his Saints whilest he was here in the world he was put to an ignominious death but he rose again from the dead and ascended into Heaven and shall come one day to judge every man according to his deeds even to bring into happiness all those for whom he dyed and to confound all his Enemies He came the first time in meekness because he came to suffer but the second time he shall come with glory and magnificence even with thousands of his Angels in flaming fire c. which as it may comfort all those that have believed in him and stoopt to his yoke so it may terrifie all those that have not believed or repented through obeying the Gospel The end I say of the afflictions of Gods Servants will be joy for Christ will receive them all into eternal glory They that suffer with him shall reign with him and their joy shall none take from them See John 16. 33. Rom. 8. 18. 2 Cor. 4. 17. 2 Tim. 2. 12. Jam. 1. 12. O how should this not make us patient onely but joyful in persecution If we sow in tears we shall reap in joy If we suffer for Christ we may rejoyce and be glad for great is our reward in Heaven If we forsake father or mother or house or land c. for Christs sake we shall have life everlasting Is not this an happy change This made the holy Servants of God set light by all they had not that they were fools and knew not what they did or were senceless no the assurance of an eternal joy and inheritance in Heaven swallowed up all and so should it be with us Verse 14. And if ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified A Third Reason to
and Pharaoh's Officers were imprisoned but he unjustly they justly Such as are reviled are blessed provided it be for the Name of Christ and for Righteousness sakes 1. This rebuketh all that suffer for ill-doing especially such as rejoyce therein as 1. The Papists who keep a Kalender of Martyrs I warrant you that have suffered in our late Queens days and since but they be the Devils Martyrs if they be any If they had not impudent faces they would be ashamed of them for why have they suffered for their Religion no such matter Have they been asked what say you to the Mass to Worshipping of Images to Justification by Works c. if you will not recant these you shall dye no such thing but they have been convicted by Witnesses or their own Confession of Treason and Mischief against the Prince State and Common-wealth and for these have they according to the Laws of all Countreys and Kingdoms as pestilent instruments been cut off Yet if they had been put to death for their Religion they had been no Martyrs for it had not been for the Truth or Gospels sake but for maintaining Lyes and Errors None can dye the death of a Martyr who hath not first lived the life of a Christian which they did never they are even as good Martyrs as those of our own that be executed for their theft and murther They have a multitude of Saints in their Kalender that be Fire-brands in Hell 2. Such as for their crimes and faults bring sufferings upon themselves as thieves murtherers c. woful wretches they have cause to hang down their heads both in respect of their sin and the punishment that doth befal them they are herein companions with the Devil and Reprobates that they suffer for their sins Others bring punishments upon themselves for their Drunkenness Whoredom Cousenage Oppression Quarrelling Idleness c. Others bring an ill report upon themselves being noted and ill-spoken of for Lyars Backbiters Slanderers Tale-tellers Covetous Pinehers Hard Dealers Gamesters Company-keepers c. 3. Such as are professors of Christianity and it may be have some good things in them which yet are justly blamed for some faults for one may be a Christian and be blamed and yet not for his Christianity but for something he did before he was a Christian or for some fault that is yet in him As some be justly blamed for being such deep censurers of others so for separating from the Church living in no Church at all but setting up any ignorant persons to take upon them the office of Preaching So some among our selves are justly blamed for being too proud given to censuring and medling with matters that concern them not So some poor men that have nothing but their Labor and a Family depending upon them that yet be negligent in their Callings and look to live of others and it may be go to three or four Sermons in a week and tarry abroad a day or two here three or four there or as some go from house to house and live of others who though they can talk well yet must not be negligent in their Calling or of their Families So a number of Servants that profess Religion are very desirous to hear every Sermon who yet are idle lazy careless and untrusty thinking that a little profession of goodness should bear out all when-as thereupon there 's more required at their hands These cause the Name of God to be ill spoken of fie upon it it is your Masters duty to let you come to the Word and is it not as well your duty to give them an account when you are come home which some of you do not at all and to shew the fruit of your hearing by your faithfulness in your particular places 2. Let all beware of these kindes of sufferings and those that have besmeared themselves thus seek to wash themselves clean again by repentance to God and better conversation to men let us walk so warily that we may not in any case grieve the Servants of God and that the wicked may finde nothing justly to speak ill of us as thus He is a Professor but covetous idle proud c. as the Princes though they watched Daniel narrowly could finde nothing against him but in the cause of his God Yet if any man suffer as a Christian let him not be ashamed Now of the other kinde of sufferings whereof no man ought to be ashamed If a man suffer for Christs sake his Christianity godliness for that very cause and in that onely respect for his goodness for holding the truth of the Gospel for yielding obedience to the Word Hereof none need be ashamed but rather thank God for the same Here note That Sufferings for godliness be glorious they be the marks of Christ Christs sufferings no shame belongs to them for no shame belongs to Christianity The Cause is good and glorious accordingly must the sufferings so be No shame belongs to goodness no shame among Turks to be counted and known a Christian among Papists to be a Protestant among common Protestants to be a zealous server of God that desires to bring into practice that which we outwardly profess we need not care who know we be such shame came in with sin and belongs to sin to suffer for goodness whether it be by word or deed as to be Apprehended Imprisoned put in Irons Whipped c. is not shameful but glorious the Apostle Paul might have boasted more of his iron Chain then others could have of their golden Chains No suffering is base if it be for a good Cause If one should be put in a vile Dungeon dragg'd at an Horse tale c. yet being for the Cause of Christ he needed not be ashamed 1. This rebuketh all such that are ashamed of goodness and to be ill spoken of for it not onely the common sort who are ashamed of no evil as of Covetuosness Swearing Sabbath breaking c. but do even strive who should exceed others therein are ashamed of the least goodness and would not be seen with a Bible in their hand or in good company or to speak a good word lest their companions and betters should upbraid them No beware well they are not worthy of the honor they shall not need to fear it But others that have some goodness in them as one would hope that are yet so ashamed of being seen to be too forward would hear oftner but for fear they should be counted Puritans have their Landlords frown c. and accordingly grieve if they have a rebuke for their forwardness Alas poor Creatures that see not what is their glory are ashamed of that they should glory in namely their goodnes which is the thing that commends every man even Kings in the Scripture are not otherwise commended but for their goodness Others as great as they are either branded with reproach or passed by in silence that had no goodness
a convenient portion of Gods outward favors so did both Jacob and Agur. True we have no warrant to pray for abundance that were a sign of a proud and earthly heart but if God send it we must crave much grace therewith lest we surfeit thereof and it make us like a Camel over-burthened that we cannot go So we may crave Peace in a Land in Towns in Families between particular persons so health a dutiful fruitful Wife religious and obedient Children c. These things are promised of God neither will he withhold any good thing from them that love him and therefore we may pray for them But because they be good but in a mean degree we must desire grace first more and more earnestly these things onely conditionally we must seek his favor forgiveness of our sins faith grace absolutely without taking nay for the outward we must submit our wills to his will and desire them onely so far as may stand with his glory and our best good for God seeth that though these blessings be goodly things over the contrary yet we abuse them and are the worse for them and therefore God is fain to take them away and send the contrary as see what an abundance of iniquity this our long peace and plenty hath bred so that though we may not pray as Elias did for a punishment on the Land yet surely we might rather be glad if God would scourge the Land one way or other to the amendment thereof then that it should thus go on to be destroyed and for our selves how do we abuse our prosperity if it do but continue some small time we must therefore pray for that which may stand with our best good and for grace to use it well we shall enjoy it the longer we must be content for our selves rather to have an healthful soul in a sick body then in an healthful body a surfeited soul with sin and security so a meaner Estate with some losses but with Spiritual gains in grace is better then abundance with a worldly and secure heart so for our Children we may desire that they may prosper in this world and have a competency and live to do good but must desire most that they may be gracious and rather so in a poor estate then to swagger it out or be worldings in great wealth It s found true from experience that such as be earnest and much in desiring these outward things they seldom or never crave Gods favor or seek grace for their souls If we be shortened in these things look we cause it not by our sin If we have we must repent and amend If we have not then may we think that the Lord knoweth this state to be best for us and thereupon to be content therewith That are in Christ Jesus Here 's the true fountain of all Peace namely to be in Christ Hence all Peace comes to us and without this there is nor can be no true Peace By nature we are the Children of wrath are at enmity with God are Rebels and Traytors and guilty of eternal condemnation so that there must be a peace made between God and us else we perish This is onely done by Jesus Christ who is our Peace-maker who by his All-sufficient Sacrifice of himself hath made an atonement when our sins is taken away in his death and his righteousness imputed unto us by faith then is God at peace with us and become our merciful Father when we be assured hereof by Gods Spirit and able to prove it by good Testimonies then have we peace in our own consciences even such as passeth understanding yea joy and that unspeakable and glorious Then being at peace with God all Creatures be reconciled to us the Angels to become our friends and attendants the Devils not to have their wills of us men to respect and regard us c. and thus have we right to all outward peace and prosperity for Christ hath purchased as Heaven so Earth for us and it s promised to the believers and they have right thereto though with exception of the cross when God seeth it best Thus we see how peace flows from Christ no peace in conscience till God be at peace with us no Creature at peace with us till God be reconciled yea without this peace we have no right to any outward peace so that a bad man can have no peace Obj. But the common sort of men prophane worldlings and civil ones will say We are none of those you think very well of for we are none of your precise fellows yet we have peace with God we doubt not nor see we any other cause and if he loved us not he would not do for us as he doth and for my conscience I thank God I am at peace therewith I was never troubled in my life and for outward prosperity I thrive I thank God well nay these precise fellows are most without peace for they are not in Gods favor its like for no body cares for them but hates them besides they be troubled in minde and sad and some of them are at their wits ends and for outward peace they be ever sickly a number of them and one cross or other is upon them so that I think you are quite wide Answ. How foolishly do these reason They are loved of God because of their outward prosperity This is but Esaus but Ishmaels Portion yea and Judas bare the bag The Lord maketh his sun to shine and the rain to fall even on the bad He casteth such bones to dogs and for their peace of conscience it s no peace but benumbedness and an hard heart for want of sight of their deadly danger which yet is never the less and will one day break out in most fearful maner they peace that were never humbled for their sins It s woful peace they peace that live in their sins what to do have they therewith had Zimri peace that slew his master For outward peace health welfare c. it s often the portion even of Atheists and contemners of God but what is it whilest they have no peace with God have it in wrath with a wo and secret curse There 's no soundness in this peace it cannot comfort the heart it s but flashing vanity if any contrary blow come they are dead in the nest as Belshazzar Besides how uncertain is it subject to be lost every moment The wrath of God is still ready to seize on them as on the Philistines sporting at Sampson Pharaoh Herod c. They pass away as a dream their rejoycing is as the crackling of Thorns How soon is their Candle put out They stand in a slippery place how suddenly are they gone leaving nothing but a stink behinde Their end will be eternal howling with Dives And are not the godly in Gods favor because men favor them not They are the more and for their trouble
Deu. 13. 6. Mat. 5. 29. Luke 14. 26. Dan. 3. 17 18. Acts 4. 19. Speedily Voluntarily Constantly 1 King 13. 24. Gal. 6. 9. Reasons Use 1. See Exod. 5. 2. Iob 21. 14 15. Ier. 6. 16. and 44. 16. Psal. 50. 22. Use 2. Exod. 10. 26. 1 King 3. 26. Acts 15. 9. Simile Use 3. Gen. 13. 8. What may stir us up unto obedience Use 1. Use 2. Simile Obj. Sol. Simile Two parts of obedience Isa. 1. 16. Rom. 12. 9. Col. 3. 10. We must forsake evil before we can do good Simile Use. 1 Cor. 9. 24. Ignorance is the cause and root of a bad life Simile Simile Use 1. Use 2. Use 3. Iohn 3. 19. Use 4. Why being so well instructed in the Law they are here termed ignorant Rom. 2 17 c. All knowledge without the knowledge of Christ is nothing Phil. 3. 8. 1 Cor. 2. 2. Knowledge without reformation is but ignorance Use 2. Such as have attained knowledge must not live as they did before Rom. 12. 2. Rom. 13. 11 12. Eph. 4. 17. 5. 8. Use. Iohn 9. 41. Luke 12. 47 48 Phil. 1. 27. Gal. 5. 25. Holiness must be added to abstinence from evil Tit. 2. 12. Luke 13. 7. Mat. 3. 10. Mat. 25. 30. Verse 41. This duty needful to be urged Use. Psal. 51. 13. Luke 11. 23. Iudg. 5. 23. Neh. 13. 17. Acts 16. 28. Christians must be holy 1 Thess. 4. 3. Ioh. 15. 3. and 17. 17. Eph. 1. 4. Luke 1. 74 75. 1 Cor. 6. 20. 1 Thess. 4. 7. Iam. 1. 18. Heb. 12. 14. Mat. 5. 8. Acts 20. 32. Use 1. Rom. 6. 22. Use 2. Holy in all maner of conversation Psal. 145. 17. Use 1. 2 Pet. 1. 5. Col. 3. 17. Eph. 4. 29. 1 King 20. 23. Simil. Use 2. Dan. 2. 32. 2 Pet. 1. 11. Rom. 7. 19 24. God is holy Isa. 6. 3. Rev. 4. 8. Lev. 20. 8. Exod. 3. 5. Use. Mat. 5. 48. Mat. 11. 29. Psal. 84. 7. Lev. 12. 3. Hab. 1. 13. Psal. 94. 20. A twofold calling Rom. 8. 30. Eph. 4. 1. 1 Thess. 5. 24. The parts of the inward calling Acts 16. 14. Col. 1. 13. Eph. 2. 1 2. Rom. 6. 17. 1 Cor. 6. 11. The fruits of this inward calling Use. Rom. 8. 30. 2 Pet. 1. 10. Marks of effectual calling Negative Affirmative Eph. 5. 11. 1 Sam. 2. 25. Heb. 6. 8. 2 Cor. 4. 3. Acts 13. 48. Isa. 6. 9 10. Hos. 4 17. Rev. 22. 11. Prov. 1. 24 c. Why the Apostle is so earnest in exhorting to holines Use 1. Use 2. Lam. 3. 40. 2 Cor. 13. 5. Ministers must prove their Doctrine by Gods Word Luk. 10. 25 26. Acts 12. 22. Use 1. Use 2. Obedience is to be yielded to those Doctrines which are proved by the Word Reason Amos 3. 8. Deut. 5. 27. Use 1. 1 Cor. 10. 12. Use 2. Iohn 8. 47. Gods Word the rule of all Truth Use See Isa. 8. 20. Iohn 5. 39. 20. 24. 1 Cor. 4. 6. 2 Tim. 3. 16 17. Sadael de verbo Dei Scripto Rev. 22. 18. The use of the Apocrypha Books with the respect which is to be given thereto Rom. 3. 2. Simile Christians must be ready in the Scriptures Iohn 5. 29. Col. 3. 16. Iosh. 1. 8. Psal. 1. 3. 119. 97 98 99 101. Use 1. Use 2. Numb 11. 29. Use 3. Simil. See the Book of Martyrs The more the Lord bestows on any the more he expects from them Use. The Popish Doctrine of free-will hath no ground from this place Nor is it against the marryed estate Tertull. Hieron Rom. 14. 17. 1 Cor. 7. 32. Ibid. 34 Heb. 13. 4. Why we ought here to pass our time in fear Hereof see Dr. Taylor on Acts 10 p. 108. Three kindes of fear Natural Heb. 5. 7. Mat. 14. 31. Slavish Simile Filial See Mortons Threefold estate pag. 122. This last often enjoyned Psa. 2. 11. Eccles. 12. 13. 2 Cor. 7. 1. Phil. 2. 12. Whence it proceedeth The benefits hereof Pro. 1. 7 Eccles. 12. 13. Heb. 11. 7. Gen. 25. Rom. 3. 18. The opposites hereunto The marks hereof Prov. 8. 13. Gen. 39. 9. Neh. 5. 15. Joh. 31. 15 21 23. Isa. 50. 10. 66. 1 15. Use. 1. See B. Halls 3. epistle of his 6. Decad. Use 2. Prov 31. 30. Psal 112. 1. 128. 1. 1 King 18. 3â— Prov. 19. 23. Means to attain unto the fear of God A great drought Anno 1615. Mal. 3. 8. Deut. 28. 58. 59 65 66 67. Iob 15. 2. God requires our whole time for his service Prov. 23. 17. 28. 14. Luke 1. 35. Use 1. Use 2. Use 3. Use 4. Simile Use 5. 1 Pet. 4. 18. Num. 20. 10 11 12. Prov. 23. 17. and 28. 14. Heb. 11. 39. and 13. 14 Doctr. Christians here in this world are but Sojourners 2 Cor. 5. 1. Iam. 4. 14. Iob 9. 25. Psal. 10. 9. Psal. 39. 5. Gal. 6. 10. Eccles. 9. 10. Iohn 9. 4. Psal. 90. 12. Use 1. Isa. 22. 13. Use 2. Simile Eccles. 9. 4. The first Reason of the foregoing Exhortation Doctr. Such as call God Father must walk in fear and obedience as sons Exod. 20. 12. See Mal. 1. 6. 2 Cor. 6. 18. What the name Father implyeth Use 1. See Psal. 50. 16 Ier. 3. 3 4. Luk. 6. 46. Psal. 15. 2. ver 15. of this 1 Iohn 3. 9. Ioh. 4. 48. See 2 Cor. 6. 17. Use 2. 1 Iohn 1. 12. The second Reason of the foregoing Exhortation How God doth and will judge of mens actions 1. In this life 2. At death 3. On the day of Iudgement Use 1. Use 2. 2. Cor. 5. 10. See Rev. 1. 7. and 20. 12. The person of man how taken Deut. 16. 19. Use. See Psal. 51. 6. Rom. 2. 2. Isa. 1. 15. and 58. 4. See Mic. 6. Gen. 4. 5. 1. Sam. 16. 7. Iohn 4. 24. Prov. 23. 26. 1 Chro. 28. 9. Four things required to the being of a good work Gen. 4. 4. Rom. 14. 23. 1 Cor. 10. 31. Use 1. Splendida percata Object Sol. Use 2. Use 3. Use 4. The third Reason of the foregoing Exhortation The parts of this verse Doct. A man may know himself redeemed 1 Iohn 3. 14. Use. Doctr. Redemption presupposeth Bondage and Slavery Use. Iohn 8. 33. Doct. There 's a way whereby to come out of our bondage Use 1. Luke 4. 18. Iohn 17. 10. Object 1 Iohn 2. 2. Sol. Use 2. Rom. 6. 13. 1 Cor. 6. 20. Iam. 2. 20. Psal. 33. 17. Doctr. The whole life of an unregenerate person is vain Use. Obs. Children readily follow the evil example of their Parents Gen. 18. 18. Acts 24. 14. Whom we are here to understand by Fathers Mat. 15. 4 5 6 c. and 23. 23. Mat. 15. 9. Mat. 15. 4 5 6. 2 Tim. 3. 16 17. 1 Sam. 15. 22. Lev. 10. 1 2. Popish Religion stands in patches Doct. Parents must give their children good example See 2 Kings 17. 41. 2 Chro. 22. 3. Psal. 101. 2. Use. 1. Use 2. Doctr. To follow the examples