may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
for our enemies speaking kindely to them giving them kinde answers and doing them all the good we can Observ. It s not onely our duty to be free from revenge of evil but we must requite evil with good If our enemies speak ill of us or to us we must speak well of and to them if they do ill to us we must do well to them Obj. But did not David and Jeremiah pray against their enemies and Elisha cursed the children that mâ—ckt him Ans. Enemies be either private to us or publike to God and his Church and these either curable or incurable For publique incurable enemies if we knew them we might hate their sins directly and their persons indirectly as the Devil which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led and not otherwise and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer But we have no such warrant therefore may not we do so but for private enemies or for publike that be curable as who are not for ought we know we must love their persons and wish well to them and do them good though we hate their sins Obj. God commanded to kill the Amalekites and Canaanites and how stands that with this Precept of loving our Enemies and doing them good Ans. We must love our enemies in God and for God and not against God therefore he having commanded to kill them they were bound so to do who yet in the mean time might wish well to their souls Thus if we war against Gods enemies and be enforced to kill them we must yet pitying their souls do the same with a kinde of pity hating the bad cause they maintain and wishing there were no such occasion against them we must must I say in an holy revenge as of Gods enemies and set on work by the Magistrate oppose our selves against them Quest. Why are we to requite evil with good Answ. 1. God requires it Christ also who hath done so much for us doth enjoyn it But I say saith he love your enemies c. 2. We have Gods example as our patern his Sun shines as well on the unjust as the just 3. This is to do some thing worthy of a Christian even the Heathens and Publicans can love those which love them 4. We must not be still in the lowest forms in easie lessons but labor for perfection 5. God every day requites our sins and naughtiness with his loving mercies as when we sinned in Adam he found a way to save us 6. This is the way to stop contentions and strife and to melt the heart of our adversary if he belong to God or leave him without excuse yea cause them to speak well of us as Saul did of David 7. This is a good argument of our love to God in truth for even many other duties which God requires of us are of men also commanded but what law enjoyneth this 8. We have for this the examples of Joseph toward his brethren Moses and Aaron praying for the people David mourning for Saul and provoking others so to do so of Steven but above all of our Savior himself who even on the cross prayed for his enemies 1. This may humble us in respect of the vile corruption of our hearts that count this an hard saying and have in our practice been so far from it Most are scarce free from revenge much less can be brought to requite good good evil Oh it s an hard thing but doth it not become Christians of such standing as we are to do hard things and have we not been told that the way to Heaven is straight O but he hath deserved nothing of me but all ill will some say but so have we of God who yet doth not thus requite us and though he have deserved nothing yet God hath deserved all love of us for his infinite love to us Well then he sets us to pay over some of that love we owe to him to our enemies and is it not reason that we should pay the same He may assign over his debt or part of it to whom he will If our Creditor bid us pay some part of that we owe him to another will we refuse and say He is a stranger to me I owe him nothing I 'le pay him nothing c. much less should we herein yea when we are bid to do good to our enemies it s but as we make our children do even to kiss the rod and this is but to pull down our stomacks and we have more blows sometimes with the rod then we need would we yield sooner and kiss the rod This to a natural man is impossible but to him that is truly assured of Gods love and seeth his daily goodness contrary to his ill deserts and is endued with some measure of Faith it s easie And if we are to requite good for evil how much more ought we to render good to them that do us good David was notable in this kinde he required Jonathans kindeness and Barzillai's on their sons for the contrary Pharaoh's Butler is branded for ever 2. This condemneth those that requite not good to them that have done them good as Children that relieve not their Parents in their age much more those that requite evil for good Thus do many ungracious Children Servants and people to their Parents Masters and Magistrates as the Israelites to Moses and Aaron the People to Jeremiah Ahab to Elijah and Micaiah Joaesh to Zechariah Herod to John the Baptist Hereof also our Savior had experience So in these days even of those that have some shew of goodness in them yet not a few being faithfully dealt withal by their Ministers and told of their faults they think the worse of them and cannot well away with them Knowing that ye are there unto called Here is a reason to enforce the forementioned duty It s one thing that God requires of all his when he takes them to his favor even to take up his yoke whereof this is one part then which nothing more yokes our flesh and corrupt nature He that will be Christs Disciple must deny himself If we perform this we have hereby an argument of our effectual calling and who would not desire to know indeed that he is in the way to Heaven An unregenerate man cannot possibly do this at least not aright but he that hath tasted and felt abundantly of Gods love to him he will so love God that for his sake he will do this or any thing which he commands God chooseth whom he pleaseth and refuseth others He calleth by the voyce of Christ in the Gospel He calleth from darkness sin this evil world He calleth to the state of grace and all the priviledges thereof here and to eternal glory in
in my minde But I will not spend any time to approve or disapprove the one more then the other but speak something of both as in some such cases is not unusual nor amiss when both may very well stand and it be difficult to say which is the true meaning of the place this or that For the first The duties of people towards their Ministers laid down in the fifth commandment stand in these four things 1. They must reverence them for the dignity highness and excellency of their Calling in which respect they are termed Angels Stars the light of the world Gods Ambassadors 2. They must yield obedience to them in their Ministery 3. They must willingly allow them a sufficient maintenance that they may wholly without distraction attend on their souls 4. They must pray for them both that their Ministery may be fruitful and that they may long continue amongst them of those the second is the principal Namely that People must submit themselves to the Ministery of the Word in the mouths of their Ministers as we stand bound to preach so do you to hear and obey For Blessed are they that hear the word of God and keep it that are doers as well as hearers God hath not appointed us to Preach in vain but for the conversion of people The Ministery is ordained to work faith to convert souls it was the peoples request with promise to hear and do God hath yielded and sanctified it to be the onely ordinary means not reading not preaching by an Angel even the foolishness of Preaching by the hand of men to save them that believe If Ministers must be called to an account for Preaching shall not the people how they have profited and if a wo to us if we preach not is there not to them if they repent not For this cause our Savior upbraided those Cities wherein his mighty works were done not because they would not entertain him nor hear him as the Gadarens but because they repented not we have done you no good nor have you heard well till you have repented and be converted till you have obeyed from the heart the form of Doctrine delivered you The Law humbleth the Gospel woâ—â—th Faith both bring to a reformed new and godly life we hear aright when we go away pricked in our hearts Till then there 's no good wrought on us as appears by the Prophets complaints Isaiah 49. 4. and 53. 1. Jer. 6. 10. else no mark of Election faith being a demonstration hereof we make sure our Election by our effectual calling The Apostle also termeth the Thessalonians Elect of God because the preaching was not to them in word onely but in power and they received the word in much affliction and became followers of us c. and that they received his preaching not as the word of man but as it is indeed the Word of God not to hear and obey is rather a mark of reprobation as in Eli's Sons If we be Christs sheep we hear his voyce in the Ministery and follow him O what an excellent harmony would this make if Ministers preach faithfully and the people become converted and then built up in all obedience thereby 1. Then this rebuketh the woful contempt of the world at most hands for how few yield obedience thereto look in all Towns how many ignorant persons that have no knowledge neither will have any give their mindes to none but pul in their heads that they might not see the light that would glister in their faces who so blinde as he that will not see These are far from conversion This is condemnation that light is come into the world and men love darkness rather more then light So how many prophane persons that live in some known sin though some more outragiously then others as in Drunkenness Whoredom Malice c. That hear not though the Charmer charm never so wisely and do even stop their ears God knocks at the door of their hearts but they will not open his Ministers cry out against their sins yet they rush on every one after his own hearts lust and hateth to be reformed having a pardon brought and offered them if they would come in they stand out What will become of these having refused to hear a gracious voyce offering mercy they shall hear a fearful voyce denouncing judgement not hearing a voyce calling them to him they shal hear a voyce commanding them from him and as he called and they refused so shall they call but not be heard or regarded What shall these have to say for themselves Their iniquity shall stop up their mouth How many civil persons are there also that be not converted if they so continue they shall perish unless they be born again truly humbled planted into Christ obey in all things not in the duties of the second Table onely giving men their due but of the first also giving God his they cannot be saved What should I speak of worldlings that are so glued to the world as they savor not at all of Heaven or heavenly things no such thing can enter into their hearts either they hear not the Word at all or the thorny cares of the world quickly choak that seed What of Hypocrites some professing outwardly and yet living in some known sin others not so bad that yet fall far short having gone some steps and hoping that all is well These were never as yet truly humbled and so not converted so had not that that accompanieth Salvation these hear but not aright Every man therefore must examine himself how he hath heard and whether the Word hath been a means of his true conversion and whether he make conscience to submit himself to the precepts thereof They that can prove themselves thereby converted how comfortably may they go on walking in obedience thereto Contrarily the care of others is dangerous for think not that our preaching will go away unregarded or that it s no matter how you have heard Oh! Preachings and Sacraments be dangerous things life or death can do a great deal of good or as much hurt to them that obey its Salvation but to the disobedient it s the savor of death unto death This is a fearful sin in this Land and the cause of all our plagues by reason whereof we may fear worse Remember the wo pronounced against Chorazin and Bethsaida 2. This may be for exhortation to all that as they come and hear so to submit themselves and pray God to make his word effectual by his Spirit So shall God be glorified if of Lyons we become Lambs If won from Satan to God The Ministers shall rejoyce as having the greater Crown The Angels in Heaven will rejoyce having new fellow Servants yea God himself will rejoyce the Father as having a new Son Christ as having another member the Holy Ghost another
A GODLY FRUITFUL EXPOSITION Upon all the FIRST EPISTLE OF PETER BY That Pious and Eminent Preacher of the WORD of GOD JOHN ROGERS of Dedham in ESSEX JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 2 PETER 1. 20 21. Knowing this first that no prophesie of the Scripture is of any private interpretation For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost LONDON Printed by JOHN FIELD and are to be sold by Peter Cole at the Sign of the Printing-Press in Cornhill near the Royal Exchange 1650. To the Reader THe Name alone of the Author of this Exposition and Commentary doth put a great price and value on it yea command thy reading and study of it It is the work of John Rogers Minister of Dedham in Essex written by his own hand Being dead he yet speaketh that is his Name is as a sweet savour poured forth and his praise amongst the Saints in all the Churches of Christ wheresoever he is spoken of this may be said of him That he was a burning and a shining light having a heart inflamed with love to Christ Truth and the Souls of men his words were as sparks of fire As his light directed his zeal so his zeal wrought with his light and made it powerful Animum non faciunt qui animum non habent Some Books are like a frosty day clear but dry and cold and leave the Reader in the same temper As in preaching so in writing also the stirring of the heart and affections should be endeavored as well as Information and such words be used and so set as may rather make a Sermon then a Tract and beget rather a love to the Matter as this Author endeavoreth then an opinion or an esteem of the VVriters abilities He was a Scribe indeed taught of God instructed and prepared for the Kingdom that is the Church of God having yea being a Treasure of things both new and old that is of all sorts of Doctrine and all ways of Application of them He was a Boanerges a Son of Thunder for the power and efficacy God gave unto his Ministry and a Barnabas a Son of Consolation too As the Thunder shaketh the Pillars of the Earth overthroweth the Rocky Mountains causeth the wilde and savage Beasts to fear and as the Lightning powerfully insinuates it self breaking the bones but not the flesh So was it the pleasure of the Lord to bring down by his Ministry the high and stout hearts of many rebellious ones and to lead them in subjection to his wil through Christ To throw down and to build up by him even as high as Heaven As the Scriptures give us the Genealogies of the Saints so many came out of Adam Abraham c. How numerous are the Children whom this Author hath had given him by God Many Families persons of all sorts and ranks in many Counties and Nations even so far as his sound went forth will and do acknowledge him to have begotten them to God and call him Blessed Reader read his VVorks and thou shalt know him work what thou readest on thy own heart that thou mayst be like unto him one of his children also which is the hearty desire of him who cannot but make this honorable mention of the Author and is May 1650. Desirous of thy good in Christ SIDRACH SIMPSON THE CONTENTS OF THIS EXPOSITION Page THe scope of this Epistle both general and particular with the several parts thereof and matter contained therein 1 CHAP. I. Verse 1 2. 1. THe sum and parts of the Preface 2 2. The several names of this Apostle and why so named ibid. 3. What names Parents are to give to their Children ibid. 4. Such as set forth Books ought to set their names thereto ibid. 5 Why some worthy men have not done thus 3 6. Wherein the Apostles differed from all other Ministers ibid. 7. A Minister must have an inward calling and an outward ibid. 8. Why our Apostle nameth his Apostleship 4 9. Repentance wipeth away our sins 5 10. Why the Jews were called strangers ibid. 11. Among them there were sundry believers ibid. 12. Gods Church here on earth is under persecution 6 13. Lawful to fly in the time of persecution 7 14. The large extent of the Church under the New Testament ibid. 15. The Apostles diligence and care in his charge ibid. 16. God hath chosen some to salvation 8 17. How we may know the election of others ibid. 18. Christians must so live as that even others may be perswaded they belong to God 9 19. Why God decreed to save some ibid. 20. The ends why we were elected 10 21. Sanctification the end of our Redemption ibid. 22. Christs obedience and sufferings the meritorious cause of our Salvation 11 23. Christs death is to be particularly apprehended by faith 12 24. A proof of the holy Trinity 13 25. Election the work thereof ibid. 26. Why Gods favor is to be sought ibid. 27. Ministers must labor that their people may be brought into Gods favor ibid. And may grow in grace 14 Verse 3. 1. THe sum and substance of the whole Epistle 14 2. Gods blessing man mans blessing man and mans blessing God 15 3. Gods mercies to be thought on and spoken of with admiration ibid. 4. We must not think or speak of God but with reverence 16 5. Why God is termed the Father of our Lord Jesus Christ ibid. 6. Gods Son why termed Jesus Christ our Lord ibid. 7. What meant here by Hope 17 8. Assurance of Salvation comes not by nature 18 9. The means whereby God works Faith ibid. 10. Why termed a lively hope 19 11. Gods free favor the cause of all our good 20 12. Man could not be saved without abundant mercy ibid. 13. The means whereby we are begotten to this hope 22 14. Benefits arising from Christs Resurrection ibid. Verse 4. 1. THe Kingdom of Heaven why termed an inheritance 23 2. The happiness of Gods people in heaven abideth for ever 24 3. Why termed undefiled ibid. 4. The Kingdom of Heaven always one and the same ibid. 5. God hath appointed to glorifie his Saints in Heaven 27 6. The prevention of a conceit of the Jews and of an Objection 28 7. Gods Children shall not miss of Heaven 29 8. To be particularly assured of Heaven a special comfort ibid. Verse 5. 1. THe prevention of another doubt 30 2. Gods Children have many Enemies to hinder their salvation 31 3. Christians cannot stand of themselves 31 4. Gods almighty power is sufficient to uphold us against all our enemies 32 5. Gods people are kept through Faith 33 6. How Faith bringeth us to Salvation ibid. 7. Christians must not look here for outward prosperity 34 8. The fulness of our happiness not to be had here 35 9. The
themselves equal with him two vile ends for the maner also there are great odds God effects it thus He makes man an holy and happy creature gives him a commandment to exercise his obedience gives him power to obey useth reasons to have him take heed of breaking it threatens death thereupon onely leaves him to himself and to the Devils temptations yet sufficiently armed to resist him onely follows him not with new grace which he was not bound to do Who can finde any fault in this The Devil effects it by alluring and tempting them to do that which God forbade and that by his vile lyes Adam and Eve they believe the Devil and break the Commandment of their Creator Who can herein lay any thing to Gods charge or have cause to complain Hath the Devil nothing done but what he perswaded to Hath Adam and Eve nothing done but what they voluntarily without any compulsion yielded unto Have their Posterity Neither for 1. The godly they are restored to a better condition in Christ then they lost in Adam 2. The wicked they are never punished till they have justly deserved it by their own sins therefore it s without cause to complain So is God just Man and the Devil to be condemned What! shall they be blamed for doing the will of God for doing that which he had decreed They aymed at no such end but to fulfil their own lusts therefore are they justly to be blamed 1. This setteth out the exceeding goodness and mercy of God thus graciously to plot a remedy so soon which no man could have done God like a Father did plot and forecast for us If we had been left without a remedy or must have shifted for one it had gone ill with us Now as this should make us love the Lord for his goodness and care so what a comfort is this to poor souls that seeing their misery desire above all the world to be delivered out of the same Shall these miss of it if they seek it of God with humble heart If the Lord had this care of his Church ere it was will he suffer it to want any thing now that is if it seek it of him Did the Lord ordain a remedy before the world was was he so careful and now will he not bestow this remedy on all that truly desire it Will a Father be so provident to lay up corn and necessaries into his house before there be need of them and when need is and the children call and cry for bread will he deny it them 2. This should marvellously provoke all to labor for their part in Christ Was he fore-ordained of the Father and did he come and suffer and shall we not lay out for him O monstrous carelesness and unthankfulness yet how few seek him how few seek him aright Few seek him as a Savior fewer as their Lord and King most so coldly as that they shall not obtain such a benefit as this 3. This sheweth that as God ordained some to Salvation before the world which was the cause of ordaining Christ so this was most free for what could we do to move him before we were before the world was No as God sent his Son into the world of his meer mercy so he ordained him of the same 4. If Christ were thus ordained then he is no new Savior but the Lamb slain from the beginning of the world by whom all the Fathers have been saved Abraham saw his day and believed therefore none needs doubt or fear to trust in him He that believeth in him shall never be confounded nor make haste O that the Jews and Turks would believe this but they will one day be confounded with shame and make haste to seek another Savior when their former shall fail them 5. Lay for Christ ere thou lay a foundation for the world let him be first sought after Till we have Christ neither our persons nor works please God nor have we right to the things of the world nor any promise of blessing Before the foundation of the world As the foundation of the world was laid so it may and shall be unlaid and pull'd down and that by him that laid it The time will come when the Elements shall melt c. when the earth with all the works therein shall be consumed with fire As all things here be frail and of no continuance or certainty but subject to many alterations so the world it self that hath worn out many generations of people it self shall have an end already waxeth old Trust not to it it will deceive all that do It s like a great round Bowl whereon if a man should offer to stand it would roll away and lay him under feet if not break his back Too too many break themselves with the world onely Heaven lies foursquare But was manifest He is manifested three ways 1. By the Word and Sacraments 2. By his coming in the flesh 3. By his last coming to Judgement Here the second is chiefly meant for he was revealed in all Ages to our Forefathers in the Word and Sacraments but yet not so evidently and clearly as in our times in these last times wherein he was made manifest in the flesh Note here 1. The constancy and unchangeableness of the Lord who as he Ordained Christ before the world so he sent him in due time into the world The Lord is not as man that he should lye or repent his purposes are unvariable and his promises most certain and sure he wants no power to effect his Decrees and Purposes No length of time could make him alter or fail neither the wretchedness of the Age that he came in which was wofully corrupt when even they that bare the Name of the Church were defiled in Judgement and Conversation God notwithstanding would accomplish his purpose So it is with every one whom he elected before the world he will not lose one but in time afford them effectual means for Faith and Repentance no length of time no mans badness shall hinder this work The Lord had decreed to call and make his Covenant with Abraham and yet what was he but a blinde Idolater till God called him What also Paul who notwithstanding was ordained from his Mothers womb nay before the world to be a special instrument in the Church 1. This may comfort godly Parents over their children that be yet uncalled they may have hope they be in the compass of Gods election and so that God will one day have mercy on them Oh but they be thus and thus bad It s grievous indeed but that shall not hinder if they belong to Gods election Shall the wretchedness of man make the faith of God of none effect nay let God be true and every man a lyar wheresoever God hath any elect ones he will finde them out and remember them
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly
must settle 3. It teacheth us to search the Scripture laboring by all means that the Word of Christ may dwell in us plentifully that so we may be grounded If we hear God speaking in his Word we must sit down by it all mouthes must be stopt if not we must not be carried without it Again He alleageth the Old Testament as Christ and the other Apostles did for the Old was the same in substance with the New and of the same Authority Further In that he nameth not the place nor the Prophet it sheweth their skill and rebuketh our ignorance that have not the book of God clasped against us as in Popery but open if we can take our time for the place it self it s alleaged with some alteration of the words though not of the sence 1. He leaves out a word or two and takes that which fitteth his purpose 2. He turneth these words of the Prophet He that believeth shall not make haste into these He that believeth on him shall not be confounded The Prophet sets down the effect the Apostle the cause for unbelievers being ashamed it makes them run up and down in their misery for some other help seeing themselves disappointed and deceived The occasion of that promise there was to comfort the good in respect of the great threatnings against the bad and contemners namely that they should not be destroyed and cast off among the rest and that the wicked might not scorn them and think all Gods promises made to them fallen to the ground Behold This being a word to stir up attention implieth that What the Lord saith he doth He is true of his word the Almighty and who cannot be hindred He saith not Such a stone shall be laid but Behold I lay it whereby he confirms the good and puts them out of doubt who by reason of the threatnings were grown weak fearful and in doubt Here see our infidelity in Spiritual things especially if we see any things against us such was Zacharias So was not Abraham he looked not to carnal lets but rested on Gods Word had enough that God spake it so should we If we have any promise of Gods mouth we should be of good comfort and believe and not be dismaid at our sins and unworthiness Come unto me saith our Savior all ye that are weary and laden and I will refresh you c. What promise more comfortable and yet many seeing their sins and danger cannot be comforted and perswaded But we must give God the glory to believe him on his word and know that nothing can make him break promise or change his minde either any hinder him from performing what he hath promised I lay It s God that layes the Foundation of his Churches Salvation All the Men and Angels in the world cannot lay one stone in this building unto this Foundation Though God use the Ministery of his servants Men to this purpose yet its God that by his Spirit makes them fit and couples them hereto therefore much less could they lay this corner stone Paul saith he laid this Foundation By Preaching the same to the people not otherwise That Foundation which God had laid before the world and appointed to be Preached that he taught to the people and that was all he did If God gave Christ generally for his Church then for every humble soul that seeth his need of Christ and cometh with an heavy heart to him and desires him above all the world assuredly he will give him to such In Sion That hill in Jerusalem is put for the Church whereof it was a type and because the Gospel was first preached there Christ there revealed and from thence conveyed into all nations far and wide so that now by Gods mercy we have him no less preached unto us then the Jews had and have also our part in him as largely O unspeakable mercy A chief corner stone A chief stone a foundation stone This is the principal point in this first part of the Verse but of this on the fourth Verse where was shewed That he is not a stone as others be in the building but the foundation on which they are all built which sustains and holds them together there being no other foundation but he This the Papists overturn and that both in respect of his Kingly Prophetical and Priestly Office For his Kingly Office which is to rule over the consciences of his subjects by his Spirit and to have power to make Laws to binde their consciences they take it from him for with them the Pope may also make Laws of his to binde the conscience as much as any of Christs and doth and may repeal some of his at his pleasure For his Prophetical Office which is to be the onely Teacher of his Church and to reveal all his Fathers minde in the Books of the Prophets and Apostles this they take away by adding as if the Word were altogether imperfect unwritten Verities and mens Traditions which say they are of absolute necessity to be obeyed to Salvation For his Priestly they abolish both parts of it 1. His Sacrifice All sufficient and once offered on the Cross for all by their blasphemous Mass wherein they offer Christ daily as they say as a Propitiatory Sacrifice for the sins of the quick and the dead 2. His Intercession wherein they joyn many Saints with him What Salvation can there be for such le ts pray for and keep our selves far from them Elect Christ is chosen of God to the work of our Redemption and furnished for it therefore make we choyce of him for our portion wo to them that refuse him He that believeth on him shall not be confounded Hereby is meant a true particular justifying Faith Such as have this shall not be ashamed or seek at any time as confounded or deceived of sufficient help and Salvation therefore he shall never be put to make haste to seek any other The true Believer shall never be confounded but finde enough in Christ to satisfie him to the full to deliver him from all evil and make him partaker of all Happiness Wisdom Righteousness Sanctification and Redemption and enough to make his minde peaceable and quiet and to stablish him against all that his own conscience or any yea the Devil himself can lay to his charge but he findes enough to answer all at large As Thou art a sinner and hast deserved Damnation and God is just R. I grant all but I have a surety able enough who hath born all Who shall lay any thing to the charge of Gods Elect It s God that justifieth c. His heart is fixed he believeth in the Lord In his life he hath that wherein he may quiet himself and never be to seek but may draw new life and grace from Christ to enable him to
and are merciful and ready to every good work and do more true good by many degrees then was done in the time of Popery Then they fed the bellies of all comers and nourisht the people in idleness and now in many places the poor that can work follow their calling and either eat their own bread which is best of all or else are relieved by the contribution of their neighbors their souls also and the souls of their Families being lookt to where it is otherwise the people be all for themselves which the word teacheth not and so is not to be blamed but their evil hearts that will not be ruled thereby So it s no marvel that some be worse since the Preaching of the Gospel but it s a wonder indeed and a great work of God that any be better and yet through Gods goodness many thousands are converted by the Word that were wretched persons to become good christians worthy servants of God who do more good and better please God one of them yea in a day then many of the best of the Papists in all their lives Take heed you be not worse by Preaching but labor to be converted thereby 4. Some see not why there should be such regard had of Preaching They can profit as well by reading and they can read the Sermons of Christ the Prophets and Apostles I hope wil such a one say These be better Sermons then any body else can make and if Sermons be so needful will we condemn all that have had none or now have none A. 1. Private reading of the Scriptures and other godly Writings is commendable and of great use whereof one branch may be to make men fitter to profit by Preaching 2. For publike Ministerial Preaching its ancient and profitable But let men take heed how they cast aside Gods Ordinance to set up any other in the stead such pride he will not indure Gods Ordinance is that which carries blessing and from which we must look for good Men shall thrive by it and not otherwise when Israel kept Manna all night it stank if on the Sabbath even it did not Why because of Gods Ordinance so why doth some mens knowledge rot as it were and come to nothing that they get by reading and others that they get by reading and hearing comes to good even because the one attend upon Gods Ordinance the other not This is the way he hath sanctified in all ages to save his people We see how little and slowly people conceive of Religion notwithstanding our Catechizing and Preaching never so plainly What would be without it and what though they be the Prophets or Christs Sermons usually there is but a small sum which must be opened and applied The Eunuch could not understand without a Guide and Interpreter Reading is like a fair Carpet folded up Preaching is the same opened Reading like whole loaves Preaching as bread cut in pieces for to be eaten Paul bids that his Epistles be read in other Churches and without doubt Ministers did Preach out of the same opening and applying the same by Confutation Consolation Exhortation Admonition that every one might have their due And for that which they say what became of them that had no Preaching and yet were godly God is not tied to means and can work in extraordinary times as he pleaseth but in ordinary times he will work by ordinary means The Israelites in the Wilderness where they could not Plow had Manna but if they had looked for it when they came to Canaan they might have starved Therefore we shall see that God curseth the reading of those that do it with contempt of Preaching that either it turns to vain jangling or if there be any soundness in it for truth yet it swims only in the brain and soaks not into the heart to reform Again if reading in the Church were enough in a Minister then it were not so great a work and so weighty an office to be a Minister as the Scripture makes it so might Universities and a great deal of cost and labor be spared 5. Some will pray and they think that as good as Preaching A. It s monstrous wickedness for any to put down any Ordinance that God hath set up under colour of setting up another These two Preaching and Prayer be inseparable companions and must go together none pray more then they that make most conscience and have profited most by Preaching and how can any pray without Faith and how comes Faith but by Preaching The Word Preached shews men their wants without which they cannot Pray but babble Therefore it s said He that turns away his ear from hearing of the law even his prayer is abomination and what Prayer is it that they talk so much of but Book-prayer to serve a turn which though it be not amiss as a staff till a man can go of himself yet it s not as conceived Prayer much less to be set up with the casting down of Preaching whether it be done privately yea or reading of Prayer publikely which is lawful in it self but to thrust out Preaching that were abominable Pray as much as you will but neglect not Preaching 6. Some stumble at often Preaching They see no such need of Sermons they be not so bad that they should need so much one in a moneth were enough They could be content to hear now then but every Sunday especially in the afternoon is too much but for weekday Sermons they utterly mislike that people leaving their work should frequent them and think that they which Preach so oft cannot Preach soundly A. 1. Soundness and diligence in Preaching may wel stand together Disuse makes men less willing yea less able to Preach If a man conscionably give himself to the service of the Church he shall be fitted indeed to it It s not rare Preaching that makes men Preach well no more then seldom milking of a Cow makes her give more or better milk If men be given to profits pleasures c. they wil not much trouble themselves this way 2. Men have need often to hear as being careless to attend slow to conceive having bad memories that had need be helped continually as also rebellious and untoward hearts to obey Therefore we are bid to Preach instantly in season and out of season If any should be weary of often Preaching it should be we that Preach but wo unto us if we do the work of the Lord negligently 7. Some say the Ministers Preach so harshly and such fearful things as they cannot abide They have come sometimes but cannot away with such things They cannot be content though people be civil and quiet keeping their Church following their calling and doing no body hurt but require them to live so strictly and telling them that if they live but in one sin they shall be Damned and they call for such duties and they must
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
for we know not who they be for whom Christ dyed let us take knowledge of Gods Ordinance all be not saved for there is no Election where all are taken Besides if he did Elect all and all be not saved as we know they are not then is God hindred of his will which were impious to imagine He doth whatsoever he will and man cannot over-rule his will 2. That the cause why God ordained some men to Salvation was because he would I will have mercy saith he on whom I will have mercy It s according to the good pleasure of his will nothing out of himself He saves no man but by faith in Christ and new obedience but this was not the cause of Election but the will of God onely for we must put a difference between the Decree of God and the execution thereof 1. This confutes that opinion of foreseen Faith and Works Faith and Sanctification are the consequents of Election and not any thing precedent God could not see any difference between men that some would of their own accord receive grace believe and obey for there is no such thing in our nature we are all alike And could noâ— the Lord as well chuse men to Salvation freely before the World as in the World to bestow grace upon them denying it to others and hereof not mans Salvation but his own glory is the further end 2. This ought to binde us to thankfulness and duty to God for ever that of Free grace hath loved us and to walk humbly before him acknowledging nothing in our selves but wretchedness and that all our welfare past present and to come is of his free and especial grace By grace we are saved 3. That the number of Elect is small Many called few chosen Christ calls his A little flock that shall have the Kingdom True by themselves they are numberless The true Israel of Jews and Gentiles that already are or hereafter to be gathered by the Preaching of Christ and the Gospel is to man without count yet if compared to the wicked they are onely an handful As may appear before Christ when onely the little handful of the Jews was Gods Church and among them most Hypocrices and Idolators few true worshippers of God Since Christs coming and at this time what vast Nations know not Christ What a breadth under Antichrist that know him corruptly and among our selves that have him truly Preached and offered in the Word and Sacraments yet how few believe and obey and have the inward calling which should make Election known And its certain and determined the number can be made neither less nor more How ought this to whet on our care and diligence to know our selves of this number That which all have no man greatly esteems but that which few have most strive after as Wealth Honor Offices c. so should we in this If of Twenty Traitors a Pardon were but for six what earnestness would be in all to know whether they were of that small number Is it not therefore fearful to see how desperate the world is that this being so yet so few lay it to heart but rather are so secure as if very few were appointed to miss of Salvation and as if all mens names were written in the book of life But we must give diligence to make our calling and election sure 4. That they which be Elect cannot but be saved they cannot perish God will certainly call them out of the world and their bad estate and being effectually called he will keep them to Salvation that they shall never perish He will not lose one but call them either ordinarily by his Word Preached if it be in the Church or by some extraordinary means if it be among Gods enemies Among our selves they that belong to God shall at one time or other be brought to the Word or the Word to them and hence comes the removing of the Gospel from place to place How many have been brought to the Word upon occasion of a Marriage or to see their Friends or to wait on their Masters or to speak with some body at Sermon or to make their Market or being provoked by some Neighbor c And hence it is also that when the Word is Preached some have their hearts opened humbled converted others remain blinde and impenitent namely because God hath elected those not these True it is that the Elect before their calling are as other men as bad as the worst yea commit any sin that a Reprobate doth save that against the Holy Ghost What were Abraham and Paul the one an Idolator the other a Persecutor Hence the World lasts still to gather up the Elect behinde Whosoever belong hereto shall certainly be called 1. This confutes that blinde and desperate speech of them that say If they be Elect they shall be saved howsoever they live This cannot be for whom God hath Elected he will call they shall have the means and they shall be effectual therefore thou must come to the means and pray they may be effectual If thou contemnest the means and wilst not be obedient thereto it s a certain argument of no Election for whom he Ordains to the end he Ordains also to the means so also having once effectually called them he will never lose them His gifts and calling are without Repentance The foundation of God standeth sure having the Seal The Lord knoweth them that are his They may indeed stumble and fall but by vertue of Gods Election they shall rise again as did Peter and David Their falling shews their own weakness their rising the unchangeableness of Gods Election The Apostle speaketh to whole Churches that they were Elect of God and yet many fell away 1. He so speaks in respect of the better part the true Elect among them 2. In the Judgement of charity for that they did outwardly profess the Word of God and live within compass and so we do and must esteem of such till they shew the contrary It s said Him will I blot out of my book It s no more but declare by my Judgement that they were never written therein by discovering them to be but Hypocrites But Moses his wish was To be blotted out of the book of life and Pauls To be accursed from Christ. These were but to shew their fervent affection to the people and exceeding zeal to Gods glory not that they could so be But saith our Savior I have chosen you twelve and one of you is a Devil This is meant of an outward choyce to the office of Apostleship and not the eternal decree of Gods Election And 2. This is matter of exceeding comfort to all that can prove themselves of this number They must not be dismaid though they be weak and see
They hate men for their goodness and the better they be the worse they like them whom whil'st they were prophane companions with them in disorder they were the onely men with them Why were Abel David our Savior himself hated but for their goodness If they pretend that they mislike them and speak against them for this or that fault it s but for a colour for why then do they like and nourish the same things in themselves and those like themselves Neither can such things be found in Gods people as are daily palpable in them and their companions It s therefore because the light of the godlies good conversation discovers their ill deeds which were the others like them would not be seen or taken knowledge of O the fearful condition of such If he shall dwell in Gods Tabernacle in whose eyes a vile person is contemned but he honoreth them that fear the Lord where shall they dwell that honor vile persons and contemn them that fear the Lord Such 〈◊〉 not of God are not translated from death unto life As Ishmael was cast out of the Church God will for ever Excommunicate all ouâ— of Heaven that continue to be Enemies to his people Though ye have no minde to be as they are yet misuse them not for he that loveth them and will take their part is mighty and hath been revenged of Kings for their sakes But if you will be wise indeed labor to be such who are therefore set up either that you should follow them or else that they should be your Judges as Noah in condemning the old world If you will needs continue to despise them yet know that the time shall come when you shall desire to be as they but it shall be far from you Haply even in this life when you shall be visited with sickness or in some other extremity and misery you may with Balaam wish this but howsoever on the great and terrible day of Judgement when they shall stand on the right hand and you on the left they be received up into everlasting glory your selves cast out into eternal torments you would be glad hereof But you must not think to be as Dives in this world and as Lazarus in the world to come O then love ye the grace of God wheresoever ye see it and the people of God though never so poor and mean yea more then them that are in gold Chains without grace Shew your inward affection towards them by rejoycing in their welfare grieving at the contrary living peaceably with them doing them all the good you can or they stand in need of whether in soul or body 2. This rebuketh such as break this near knot of love for toys and trifles not worth the speaking of welfare Abraham that would rather yield to his Inferior then thus do Many wax hollow and strange and conceited one against another and live at odds in heart-burning even with them whom they cannot they dare not but think to be Gods people Is not this monstrous wrong to Christ to pull one member from another and is it not a great distemper when one member of the body will hurt another O that these days of peace should produce such an effect If God should send days of trouble we would be glad one of another O that wicked pride and covetousness the main causes hereof or any thing else in this world should be of such force as to sever those whom God by his Spirit hath joyned together Thus of their persons For their fellowship and company This follows upon the former for that which we love we desire as much to enjoy as may be as the Husband the Wives company and she his so Parents their Children one Friend anothers They therefore love not the people of God whatsoever they say or pretend that care not for their company But whose fellowship are we to love The Brethrens even the people of God we are to honor all even bad men but are not to have society or keep company with such Enter not into the way of the wicked saith Solomon and walk not into the way of evil men I wrote unto you in an Epistle saith the Apostle that ye should not company together with fornicators c. and again We command you Brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh inordinately and not after the instruction which he received of us Reasons 1. We shall hereby make them aâ—â—â—â—â—ed and so be a means of their Repentance When they shall see themselves after a sort excommunicated out of the society of the people of God they will begin to take notice of the ground thereof namely Their sins and thereupon thus question with themselves If for these and these sins I am thus rejected of men how much more will God reject me otherwise we shall strengthen them in their sins 2. We shall provoke others by our example not to have any fellowship with them who else might continue therein to their destruction 3. Lest we be defiled for who can touch pitch and not be defiled therewith or walk in the Sun and not be tanned A companion of fools shall be afflicted Their company is like an east wind to blast the tender plant of the grace of God in us If we shall use the same they will soon rob us of our good qualities as Hamor did Dinah of her chastity we shall quickly lose our good name quickly learn their works A little leaven leavens the whole lump Sin is of an infectious nature the infection thereof far worse then the plague Solomon the wisest man yet was wonderfully carried away and defiled thus and David with being a little among the Philistines learned to dissemble making as if he had been willing to fight against his own people Peter being but a while in the high Priests Hall fell foully Lot having sojourn'd in Sodom did so far forget himself as that he proffered his two daughters to be lyen with and they learn'd to be monstrous unshamefast Ahaziah did evil in the sight of the Lord saith the Text like the house of Ahab for he was the son in Law of the house of Ahab He was unequally yoked had the company of an ill wife and ill friends 4. Lest we partake of their punishments The curse of God is in the house of the wicked They are cursed abroad and at home and in all they put their hands unto It s dangerous to be in their company Lot being in Sodom was at first taken prisoner and afterward if he had not been pluckt away by the Angel had been there burnt Jehoshaphat hardly escaped his life for going with Ahab St. John would not enter the bath where Cerinthus was Lest saith he the bath fall upon us where this wicked enemy of God is This rebuketh the monstrous wickedness of our
his voyce could not be heard of the one half so is it to be heard if not understood five words are better being understood then many in an unknown tongue A Ministers glory is to stoop to the capacity of the meanest what 's the end of preaching but that people may understand and be affected have not the poor souls as well as the chief yea it may be they are most dear to God for the poor receive the Gospel 2. This teacheth all to give ear and yield obedience to the Word This must the poor do this also the rich But O the woful carelesness of the one contempt of the other for the poor they sit at the lower end and regard nothing come but seldom and think their poverty excuseth them which should indeed provoke them more unto obedience They live as if they had no souls all for the belly and back but regard no good thing universally for the rich they think their greatness may excuse them and that this subjection doth not become their place and rank whereas the more riches the more greatness c. they should be the more obedient Which is among you Or dependeth upon you Here note 1. That its Gods minde that every particular Congregation should have a several Pastor over them and so did the Apostles take order in their times 2. That a Minster must attend to that charge over which the Holy Ghost hath made him overseer He is not bound to other flocks but to his own not but that one Minister may help another in case of special need not neglecting his own but his main care must be for his own 1. This rebuketh those that lying in Universities Cities or great mens Houses regard not the people that depend on them Their people depend on them for instruction comfort direction c. and their lips should preserve knowledge now if they be dry Nurses Wells without water they do but deceive their people their people trust to a broken reed 2. People must respect those Ministers which are set over them If their gifts be competent and they teach them the truth they must not dishonor them but pray for them hearten them frequent their Sermons c. As Ministers must attend their own people so people must attend their own Ministers even a Minister that is sincere and careful though of meaner gifts may yet be fitter to do good in his own place then a stranger because he knows their state and condition best and we may also look for Gods blessing on the labors of such As poor folks Children with their plain and slender dyet are yet as lusty well liking strong and comely as they that are rich having all abundance and variety Men must not say I can edifie better by another or I cannot edifie by him they must labor to edifie and God will give a blessing If at other times other helps are offered people are to embrace them and be thankful for them but without contempt of their own Minister Taking the oversight thereof Another duty of the Ministers of God It s not enough to preach yea soundly and diligently but they must besides take a particular view and oversight of their flock marking and looking into by themselves and others the conversation and behavior of their people and applying themselves to them accordingly in admonition exhortation comfort As Watchmen they must continually look to prevent descry and disapoint the Enemy As Nurses they must not onely feed their Children but have also a careful eye over them should they leave them they might peradventure go together by the ears scratch one another fall into the fire wander out fall into the water c. No they must have continual work with them as to take them up being fallen wash them being soul chide and part them when they wrangle and fight As Shepherds they must not onely drive or lead out their Sheep to Pasture but view and mark them at going out and coming into the Fold having also all day long their eyes on them fetching home those that wander binding up those that are hurt c. If a Minister know any of his people riotous or prophane he must rebuke them If any out of the way admonish them he must hearten them that be in a good course to go on still and must comfort them that languish under their sins temptations and fears in a word deal with every one as the cause requireth As they say of a Begger he is never out of his way so it s true of a Minister in his own Parish he is never out of his way but wheresoever he goeth there is some work and whomsoever he meeteth with he hath something to say to him If he be a riotous son a disobedient servant an idle person one that comes not to Church or that behaves himself rudely therein there 's occasion offered to rebuke and admonish But if it be some zealous Christian or some beginning to wax faint or some in affliction there 's occasion offered to exhort and comfort The like may be said when he goes to see or sit with any of his people whether poor or rich and amongst those he may finde some staggering in judgement ready to be seduced by Brownists Papists Anabaptists c. whom he must have an eye to Thus he may help his publique Ministery Thus prevent and remedy many things amiss Thus their peoples consciences cannot but be convinced whereas what is spoken in the publique Ministery many take not to themselves Thus Ministers shall know the better how to Preach aptly according to their peoples necessities who else shall but preach generally and uncertainly his Ministery is also the more like to prevail when he comes home close to the peoples hearts and toucheth their very faults thus also shall he know the better whom to admit to the Sacrament All the discommodity is that having rebuked or admonished men of any faults in private and coming to reprove such things in publique they think he points at them and galls them and so they stomack him and cannot away with him but its onely thus with some few proud persons or rich men who therefore must have the less said to them in private and that they shall get by their frowardness 1. This rebukes those Ministers that be absent from their people usually or continually How can these take care of them that come not at them above once in a Quarter except they could indent with the Devil never to trouble their people or tempt them in their absence or tell them when he would be busie with them c. If they say they care for them by another so they shall go to Heaven by another but be in danger to go to Hell in their own persons Besides either he is fit to care for them and then why hath he not the wages that doth the work or he is not fit
need of it what is become of our Forefathers they were honest people and had no such stir about hearing of Sermons I Answer They were in woful danger lying in ignorance and unbelief which because they saw not they thought not thereof but some whose eyes God hath opened bless him who hath brought them out of that state and wonder that ever they could be so careless in such deadly danger and plainly see that if they had so dyed they had gone to Hell who yet then thought their case as good as you wherein they would not now be for all the world As if one in a dark night or asleep on his horse should come over a narrow Bridge standing on a deep River or a steep dangerous place then he fears nothing for he sees no danger but when he views it in the day his heart is ready to fail him and he would not so go again for the whole Town And for our Fathers we know not what their state was but know that God let in light to sundry of them by small means as by reading some small parts of Scripture some small Books Primmers and the like so by conferring with others c. which how small soever God was pleased to bless but if they had no light and true knowledge of Christ we know that they could not be saved We cannot say this or that we may not belye the Scriptures for their sakes but whatsoever became of them it behoves us now to whom God offers greater grace and such blessed means as preaching that we take hold and embrace it that we may come out of ignorance to the true knowledge of our Savior Christ Jesus who is indeed the way to Heaven The time of that ignorance God regarded not but now he admonisheth every man every where to repent 2. Others say This preaching brings stirs where it goes and unquietness the Towns and places that were very loving before it came there after fell into divisions Its wonder that the Gospel of Peace should breed Dissention and that that which makes Peace between God and man should break Peace between man and man Indeed it s an occasion through mans corruption no marvel though it breed stirs considering what maner persons we are to be wrought on to good how hard to convince our judgements and consciences of the things of Gods Word and the Truths therein contained how hard to work upon our crooked wills and rebellious affections no marvel though men startle when they be put out of their byas But its good when the Devil stirs for then there is some hope and likelihood that he will be cast out And for Divisions its true our Savior said He came not to bring peace namely in evil but a sword and debate but the fault is not in the Gospel but in them that embrace it not for they that do not but are obstinate they fall out and contend with them that do because they by word and deed reprove their ill works whereas if all would obey it would make a blessed peace as it doth between good Christians that were as Lyons and Tygers but better this Division yet then that all should go hand in hand to Hell as those do that consent easily in evil better two Souls of five saved though they have much unquietness withal then all five perish Where the Gospel is embraced it breeds not such a carnal love as was in Popery to consent in Superstition in Vanity Pastime Good-fellowship Belly-chear and the like but a Christian and godly love in the Spirit furthering one another to Heaven and in the setting forth of Gods glory howsoever a just War is better then an unjust Peace Hereto this Objection may be added That if a man be never so well beloved before if he become a Professor and goer to Sermons he shall be hated of most men therefore I would be none of those will some say I would have the goodwill of my Neighbors But let such know that that is a wicked love and a woful which a man gets by living in sin better be hated of men for good then of God for ill-doing yea to be thus hated is a good sign 3. I cannot tell say some but since there hath been such preaching and such a stir for preaching and running after Sermons I see people never a whit the better but there is more sin now then was before now such Pride Covetousness Craft c. whereas before there was Love Good-neighborhood Plain Dealing c. A. 1. The Devil had them who lived in Popery and Blindness so fast in the main as he did not greatly strive to bring them to gross sins because he was sure enough of them otherwise now he fears he shal lose them therefore labors this way the rather because he would discredit the Gospel He knew their civility could do their Souls no pleasure and that being void of Faith it pleased not God therefore he let them alone and the rather that that Religion might be the better thought of now to disgrace the true Religion he perswades many to rest in hearing yet drawing them to all evils 2. There is not more nor so much as seems but because the Gospel and Light hath discovered sin more for a number of things that were counted vertues now the Word findes to be vices and rebukes as Carnal good-fellowship idle and vain spending of time Idolatty and blinde Superstition None were counted bad then but those that were notoriously so now the Word descryeth many smaller things so that the Gospel is no more in the fault though it discover faults then a Looking-glass is to be blamed for shewing any the spots in his face the fault is not in the glass that there be spots they were there before If in a dark night we come into a house we see nothing out of order though there be never so many things amiss which in the light we do yet is not the light in the fault as only discovering that which before was unseen 3. No marvel though there seem more evil because when men are forbidden evil and call'd upon for good they are more eager on sin then before as a melancholly man hath most minde to those meats that his Physician forbids him 4. No marvel also though some prove as bad or worse then ever before through Gods judgement on them for the contempt of the Gospel For if God gave up men to a reprobate minde for despising the light they had though but the light of nature and that which they had by the works of God what will he do for the contempt of the light of the Gospel 5. Yet there 's no cause of offence at this though there should be more sin now for there be many infinitely amended who before were ignorant superstitious prophane but now zealous Christians True and Religious worshippers of God and such as live justly and righteously with their Neighbors