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
such liberty as will not stand with Christianity or a good conscience These cause that the Church of God cannot conceive so well nor give so full a testimony of them as were to be desired but are forced to speak doubtfully Oh let us so walk that by sincerity and constancy in godly courses we my get a large and full testimony in the conscience of those we live withal It 's a Crown and Garland to us whiles we live and a confirmation to us that we deceive not our selves It 's an honor when we die as the contrary even to be accounted vile a fearful punishment yea it 's a comfort and crown to our Wives Children Friends and a provocation to them to follow our steps whom they hear so well spoken of According to the foreknowledge of God God in his foreknowledge and eternal decree hath as ye heard appointed some to Salvation Q. Why did God before all worlds thus decree of men Ans. Of his own will which is the first and highest cause It 's not in him that willeth nor in him that runneth but in God that sheweth mercy Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will He hath power over us as the Potter over the clay As he did not therefore chuse some because he foresaw they would receive grace so neither is foreseen infidelity the cause why God refuseth any but because he would for though he neither hateth nor casteth away any but for their sin yet this was not the cause of the Lords decree but his own will which is that which maketh any thing just and good Our will indeed being so corrupt must not be a reason of our actions but in God his is whose will maketh a thing good and not because a thing is good therefore he willeth it Beyond this will of his we must not enquire but in humility lay our hand upon our mouth and admire the depth of his wisdom and be content to stay for further knowledge of these things in the world to come In the mean time sit we down quietly believing what God hath revealed in his Word It followeth 1. That if any can prove his election he must stand and admire at the unsearchableness of Gods free mercy that he should think upon him a poor worm before the beginning of the world and one that should be of the common stock of Adam a sinfull wretch think of him I say to choose him to life passing by so many Oh how should this ravish our hearts and inflame us with love 2. That if any be rejected they must not complain of cruelty in God for that they are rejected Is the clay to say to the Potter why hast thou made me thus Beside thou art not condemned but for the just deserts and sins which thou hast committed against God all that can be said is this He gives not his grace to them as he doth to his elect whereof who shall complain God is bound to none Unto the Sanctification of the Spirit The end why we were elected is 1. In respect of God his glory 2. In respect of our selves our Salvation which we come unto by Santificaction which is the end of our Redemption All that were elected in time he brings into the world we come in enemies to God children of wrath polluted but he lets us have the word whereby he effectually calleth us to faith and repentance and so purgeth and washeth us by his word outwardly and his spirit inwardly whereby our nature is cleansed from the love of all sin and made pure in Gods fight and we enabled to dye to sin and live righteously Hereby may every one examine and prove whether he be elect or no viz. Not by climbing to the top at first and flying unto the unsearchable counsels of God the way to dazle and confound us but by the lowest step our Sanctification Here 's also comfort to them that can prove their Sanctification in truth though imperfectly There 's no condemnation to them an infallible mark of their election which may the more soundly comfort them because it is unchangeable as God is so that all the Devils in Hell shall never be able to prevail against their Salvation which is a Bulwark and Castle against all temptations Once the childe of God and ever so onely labor to walk worthy of this love and grow in sanctification that we may have the more plentiful and strong argument of our election past and glory to come Here 's also terror to those that walk after the flesh and the lusts thereof that lie yet in their sins they need not make a question about their election they may know that as yet they have no mark of it such rather carry a mark of reprobation about them Break off your sins therefore and turn to God who would not leave any sin that would hinder assurance of Salvation and who would not do any duty that might assure him thereof Let this be a strong and sharp spur to move us to Repentance and be not desperately careless saying If I be elected I shall be saved let me do as I will and if I be rejected let me do never so well I shall be damned These are flat lies use thou in humility the ways and means to attain faith and sanctification that thou mayst be assured of thine election else if thou wilt desperately justle against God see who will go by the worst Yea not only the prophane bear a brand of reprobation but even those that have some shew of holiness such as like Hâ—rod hear gladly and amend many things or such as like the Pharisees make clean the outside of the platter the inside being full of filthiness such as have a shew of godliness yet by some sins deny the power of it or such holiness as stands in Ceremony the substance being neglected These kindes of holiness are no marks of Election therefore do not we content our selves with these but labor for true inward and sincere sanctification which is in the heart in one thing as in another in trouble as well as in prosperity Unto obedience and sprinkling of the blood of Jesus Christ The meritorious cause of our salvation is Christs obedience and sufferings and his obedience was chiefly in the offering up of himself for though the Father had Elected us to salvation and made us happy in Adam yet we wrought our own overthrow by sin and so deserved the curse of God here and for ever The only way then to deliver us from this and to save us was by the Lord Jesus God and man who suffered all the wrath that was due to us for our sins and so discharged us To appease this wrath there was in our selves no power no means else in the world would serve even the
be dismaid and dead as it were on the nest Through this they can even in Prison with Paul and Silas sing Psalms as through this the Martyrs endured the fire Daniel and the Three Children went cheerfully to suffer This also makes a Christian lively to serve God and in every duty to praise him as David Open thou my lips saith he namely with assurance of thy love and my mouth shall shew forth thy praise So to do good to others as being fitted to teach them as well the way of Gods justice against sin as the way of his mercy to them that repent yea hereby we shall be fit to every good duty I will run the way of thy commandments when thou shalt enlarge mine heart namely by the perswasion of thy love and by thy Spirit and the hope of Salvation It s a fault in Christians that they be no more cheerful in this hope but lumpish and soon daunted in afflictions a fault I say that we are no more active and lightsom in Gods business Let every one then labor for it till this we are not alive our soul never prospers nor sees good day This even this is the beginning of life and the first step to eternal life Would any man live and be cheerful and see good days and have that which might keep him from being daunted in adversity persecution death at the day of Judgement let him by all means get this Without this mens hopes are vain their stout courage will fail them in those times when God shall frown It s Faith onely which will carry a man through all things Hereby he shall have a heart to serve God yea both do and suffer the greatest things for him and his sake According to his abundant mercy The moving cause of this benefit of our calling to Faith and hope is Gods mercy nay hit abundant mercy The cause of all the good that ever came to us or ever shall come is no other but onely free favor Why did he elect us before the world but onely of his undeserved love According to the good pleasure of his own will not for works we had done it was before the world not for any we were like to do as who do none till he work them in us So also Why redeemed he us when we were all fallen into condemnation even for his meer mercy was there any thing in us could deserve it when we were utterly unable to do any good nay when his utter enemies why also hath he called us Did we or could we do any thing before our calling to deserve it We were not onely unable to think a good thought but serving the Devil with all our power walking in our lusts after the Prince that ruleth in the children of disobedience See our case in Ezek. 16. both in respect of our Parents sinners and our selves or any thing we can do Nay to cut the throat of all conceit of any merit less or more before or alter he saith His abundant mercy So that a little mercy such as is in man or some reasonable store as in Angels would not serve the turn nor was sufficient to save us or move the Lord to call us to this hope but an abundant deal of the mercy of God which is infinite Was it a small matter that moved God to chuse thee to Salvation rather then thousands of others or was it a small mercy to give us his onely Son to save and deliver us by suffering all the wrath due to us What Not his Servant nor his Friend but his Son his only begotten Son the wisdom of the Father the Image of the invisible God the engraven form of his Person to stoop so low as to become man nay in that base estate to be despised of men to be hated spitted upon mockt shamefully Crucified and he that knew no sin to stand in the stead of most vile sinners and so to be dealt with and that for us no friends but enemies no good persons but vile and wretched ones Was a little love enough to bring this to pass Oh no but a love without measure without example never such another even that any Father gave his only begotten Son to save traitors and enemies It was wonder that the Father did not rather suffer all mankinde to perish then to give his only most blessed Son to suffer the least of these indignites And it was no small love of Iesus Christ that moved him to leave the glory of the Father and stoop to the estate of a man and all his infirmities save sin and to endure all these tortures of men and his Fathers wrath especially It was no small love that made him give us his heart-blood when he shed a few tears for Lazarus the Jews said Behold how he loved him but having shed his blood for us what may we say So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate when we went on in sin and minded no good nay all evil It must needs be a great deal of mercy to move God to think well to us when we went on madly in our sins and did fight against him so also to forgive so many and horrible offences as we had committed no marvel though David craved the multitude of Gods mercies If they were not infinite our sins could not be forgiven for our sins come as neer infinite as number can make them then to cloath such wretches with the righteousness of his Son then to forget and forgive all that is past and take us into favor and make us here heirs of all his promises and priviledges and of life eternal hereafter who will not admire it Is not this abundant mercy to work this hope in us whom he might have justly condemned and when he might also have been glorified in our condemnation as he was in Pharoahs Plagues So also to adopt us for his children men adopt that have none of their own God had a natural beloved Son men adopt their kinsmen God us nothing of his kin yea his enemies men adopt for some good quality we had no such thing to move God was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members to forgive Mary Magdalen Manasses c. So every one of us What were we when God called us Must not we say that it was abundant mercy that ever we were called forgiven and saved They that have had their part in this abundant mercy must be stirred up to abundant thanksgiving saying with the Psalmist What shall I render to the Lord for all his benefits towards me We must testifie our love in â—ealous obedience all the days of our life shewing forth the vertues of him that hath called us out of darkness into his marvellous
is not any dram of true grace in them and all the seeming good things they do are in hypocrisie and to no purpose for the love of evil and of good cannot be at one time in one heart O look to it will you lose all your comfort here and all your labor yea Heaven it self for some one sin 2. The end of our Sanctification is to be fruitful in good works and to set upon good duties Such therefore as profess themselves to be Sanctified must be more fruitful Touching the grace here exhorted unto speak we both in general and particular In general where consider 1. What Love is It s a Sanctified affection of the heart wherewith whoso is endued endeavoreth to do all the good he can to all but especially to them that be nearest unto him It s an affection seated as is said in the heart as the others of Hope Fear Joy Grief c. are They were all good and well ordered in Adam but ever since his fall wofully corrupted and utterly disordered and perverted as this of love is turned either into an hatred of that we should love or into self-love It s a Sanctified Affection For ere a man can love he must be Regenerate and Sanctified throughout which comes by being united to Christ by Faith whereby our affections are in some measure purged and restored to their former integrity as to hate evil and love good God and our Brethren for Gods cause Love is a fruit of the Spirit and must come from a pure Heart good Conscience and Faith unfained and therefore cannot be in an unregenerate person there may be indeed a shew and shadow of it but that 's no true love They do not love one another neither possibly can love the people of God There 's no trust in them they do but watch their opportunity when to do them mischief O the wretched condition of such how needful wert for them to be wearied thereof And for the people of God they must not trust them or too much open themselves to them He onely that fears God is to be trusted he dares not deceive Wherewith whoso is endued endeavoreth Though love be in the heart yet it must and will shew it self forth in the Life Words and Deeds to Soul and Body else it s like the love of bad men to God who yet keep not his commandments or like the worldlings Faith which is without Works To do good For it s the nature of love it can do no hurt but what good it can it will do to Soul and Body and wheresoever any true good is done to Soul or Body Goods or Name there was love love did it To all For though brotherly kindeness be to the people of God yet love reacheth to all whether near or far off to Strangers Enemies such as are not yet called under the Turk Pope Pagans c. for whom we are to pray and to do them all the good we can with the pitiful Samaritan But especially to them that be nearest So God gives leave nay commands that our love begin at our selves and ours and so go on forward to them that be nearest by nature Therefore they that prefer Strangers before Kinsmen and Kinsmen before Children are blame-worthy and to bestow upon any to the undoing of ones Family is not love but folly as in them which wil spend in lewd company their Wives and Children at home being in want So must it be to them that â—e nearest by grace This is often commanded and highly also commended in the Scriptures This is the bond of perfection It bindes up all the duties that we owe to our Neighbor which are many holds them together as the bond of a Fagot and makes every duty easie as where this is not every duty is irksome nothing comes well off hand It ties Societies together and Families O how it keeps out evil how it sets up good By it small things have become great and for want of it great things have come to nothing It s the fulfilling of the Law It s a most beneficial vertue other vertues benefit our selves but this doth good to others Faith draws all from Christ to us Love lays out it self for others good as the Sun that hath no light for it self other vertues be like the Bung of a Barrel Love like the Tap that sets it abroach to the benefit of them that need If a man be as full of gifts as a Tun of Liquor if he have no Tap others may starve so for Temporal things without this all gifts are nothing but as sounding Brass We are not born for our selves but the perfection of all we have is to employ This is the lasting vertue which when others as Faith and Hope shall end shall spring afresh abound and abide for ever that vertue that makes us like to God for he is Love and doth good to all even his enemies though he have a special affection to his Children O that I could paint out the face of this lovely vertue that every one of us might grow in love therewith 2. The properties thereof whereby we may try whether it be in us and in what measure They are laid down by the Apostle unto the Corinthians Charity suffereth long and is kinde Charity envyeth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. Take we notice of a few of them 1. Love will interpret things doubtful to the best that is speeches or actions of men towards our selves or others and if they may be taken well will not take them ill Our nature is to take every thing in the worst part Love doth otherwise the Mother saith a pin pricks the Childe or it breeds teeth when it may be its of frowardnes that it cryes Thus Josephs Brethren sold him spitefully into Egypt afterward when by reason thereof they were afraid what construction made he thereof God saith he did send me before you to preserve life If a thing be plainly evil yet it will make it no worse then it is nor say it was done deliberately when it may be it was done rashly or maliciously when it may be it was done weakly and in temptation for one may do injury to a bad action in making it worse and its better to judge a little better of a thing then worse then it is Always provided this be understood not of palpable notorious foul evils nor of continued courses in sinning for what good or charitable construction can a man make of these Therefore such say foolishly when being informed hereof they Reply Oh ye must not judge what can be judged of this case but onely that there may be Repentance It s a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers in the mean time aggravating a
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
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
pleasure but by fair means endeavor that he may see and leave the same she must also be obedient to all his lawful commands and frame herself to his nature and liking so far as she may with a good conscience Indeed to consent to his evil or to do evil at his command that she may not by any means for God is to be obeyed rather then man yet even in these she must refuse with humility and due respect to her husband Though she have a good cause yet she may handle it ill This rebuketh the contrary unreverence and base esteem which too too many wives have of their Husbands O how unseemly and stout is their behavior towards them Not a few having many good qualities in them yet are curst snappish stand too stifly in their own conceit will carry away the day and have the last word especially if they have a good cause such do grosly forget themselves Whatsoever parts a woman hath yet if she be not subject and dutiful to her husband they are nothing she is as a curst Cow that gives a good pail of milk and kicks it down with her foot Let such endeavor to see this fault in themselves and repent thereof from their heart striving against their froward nature let such know that as subjection is Gods Ordinance so it s the very being of a wife What 's an hand if it have no power of handling or any eye if it see not so a wife without subjection Though there may be Parentage Portion Beauty Housewifery c. yet if this be wanting there is nothing of a wife There are also others which be so unreasonable so froward so mad and bedlem-like which do so scold and brawl as they care not what they say being a vexation to their Husbands hearts and corruption to their bones that are as it were a whipping stock and house of correction to them continually the contention of such is a continual dropping and it is better to dwell in the corner of a house top then with such in a wide house But hereof I have heretofore spoken at large That if any obey not the Word c. Not onely must wives be subject that have good Husbands but even they which have infidel husbands cross unkinde and most irreligious Husbands for they are their husbands whom they have chosen and are now in covenant of God withal and which God hath laid out for them as a blessing or cross if any shall say This is very hard let such know that Christians mnst do difficult things and such as no other can do whether Papist Hypocrite or Civil persons every Bungler can make good work of good straight Timber but he that can make good work of that which is crooked and knotty is worthy commendation 1. This rebuketh those that except against their husbands Oh will some say if my husband were as such a womans husband kinde courteous religious c. it would not grieve me to do any thing for him I could lay my hand under his feet but mine is thus and thus Ans. Ye must not look what others be but what your own is though they fail in their duties towards you yet must not you in yours towards them stoppage is no payment Gods Word must be your rule 2. If they that have such ill husbands yet must do their duty willingly how much more they that have loving godly careful husbands How great is their sin that do not their duty to such but are ever finding fault complaining murmuring unquiet such may justly fear lest God take away those and send them such as will be a cross to them If any have found it so let it lead them to repentance and let others take heed by their example But howsoever it be necessary for wives to do their duties to unbelieving husbands yet it follows not that they may lawfully match themselves with such This were an unequal match which is often spoken against in the holy Scriptures This were to make league with the wicked and Gods enemies This were the way to pollute our selves Thus was Solomon himself beguiled This is the means of a corrupt and sinful generation for commonly children do follow the steps of their parents Such as were thus born spake half the language of Canaan and half of Ashdod When both Parents be godly their children for the most part prove gracious God vouchsafing to draw the threed of his election through the loyns of the faithful when both be wicked their children are for the most part ungracious yea if but one of them be wicked most children prove after the worse side Let therefore Parents as they regard their own comfort and the wel-doing of their posterity be careful with whom they match them and those that intend to marry let them in their matching not so much regard wealth beauty birth c. as Gods fear yet how many are carryed away with those not caring to please God herein matching themselves even with such as are most irreligious But how doth our Apostle decipher an unbeliever by his fruit disobedience he is such a one as doth not obey the Word Whosoever he is that liveth in flat disobedience to any of Gods Commandments is yet an unbeliever and without Faith In vain therefore do they boast of Faith whosoever they be that live in open disobedience and known sins May without the Word be won by the conversation of the wives In general note we that Although the work of conversion is to be ascribed to the preaching of the Word For faith cometh by hearing and its the Interpreter one of a thousand that must declare unto man his righteousness yet are good examples excellent preparatives hereunto as fire that heats the iron and makes it fit to be fashioned by them a man may be brought to a better liking of Religion and of the Word and so to the hearing thereof whereby he may be converted Davids constant and true carriage of himself towards Saul made him confess he was more righteous then himself Do not we then content our selves with forwardness in profession and other good gifts but look that our conversation be such so holy modest godly c. as that we may stop the mouthes of the bad and draw on the backward so much as in us lies and thus shall we adorn the Gospel but the contrary in most is every day too too manifest In particular that Wives professing Religion shew it in all meekness subjection and good behavior towards their Husbands according to the rule of Gods Word may in time be a means to bring home their Husbands to God What knowest thou O wife whether thou shalt save thine Husband saith the Apostle If not yet they shall so restrain them as that they shall be
great price Here 's the main Reason of the Exhortation A meek and quiet spirit is of greater value then all the gold of Ophir its precious in the sight of God and therefore must women endeavor for it None makes or gives it but God onely no Preacher Prophet nor Angel can give grace can bestow a meek Spirit it comes from above whence all other graces come it s bestowed on none but the Elect people of God Gold and Pearls are bestowed on Heathens and prophane people enemies of God but grace on none but Kings sons and daughters and such as shall be heirs of Heaven As for other outward apparel it s of no worth trash dung to this such is of no account in the countrey we go to no such base stuff enters in at Heavens gate But with whom is it of great price even with God and before him in his account who can rightly value things Costly apparel indeed is of value with men vain and carnal men but grace is in account with God Angels and all good and wise men God seeth not as man seeth God beholds all our actions we must therefore so carry our selves in our places as that what we do may be pleasing in Gods sight and accepted of him Verse 5. For after this maner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands Verse 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement HEre are Reasons to enforce the former Exhortations unto subjection sobriety in apparel and attiring themselves with grace 1. From the examples of godly women of former ages and times who were thus qualified 2. From the example of Sarah who thus behaved her self toward her husband whose daughters all such women shall be accounted as do imitate her and that for conscience doing their duties in a right maner as she did such shall be counted among the Saints of God in this life and in the life to come shall have the reward of such The former is amplified and strengthened by sundry circumstances 1. Of the number that so did not one but many women 2. Such as are worthy to be imitated as not being of the common sort but holy women 3. Their antiquity not of yesterday as though it were new but ancient in times past In the latter is set forth the maner how this duty is to be performed namely Not for fear of displeasure but for conscience towards God and love to their husbands For after this maner c. From the force of the Reason holy women have done so therefore so must you Note that The examples of Gods servants are to be followed in all their vertues The way of Gods Precepts is like an uncouth and bushy way the way of examples a beaten way and herein by setting up his servants as lights to direct us God hath condescended to our weakness Were it not thus we would say of precepts It s true we should do thus but who ever did so God shews us every where who they were All examples are written for our good the examples of the godly as Abels offering in Faith Enochs walking with God Noahs obedience Moses his mildeness Jobs patience c. for our imitation the examples of the ungodly and their punishment for our evitation yea even in our own times God presenteth divers unto us that they which belong unto him may be drawn on by the light of precepts and examples together as others left without excuse who do not such and such duties which are to their knowledge by others performed This rebuketh those that follow the evil but do not imitate good examples neither are any whit moved by them Those can make use of the frailties of Gods children mentioned in Scripture to encourage themselves in evil Did nor David commit adultery was not Noah drunk and did not Rebekah cause Jacob to lye c. will they say Such wrest the Scriptures to their own destruction So among our selves if any be bad and licentious they shall have enough to follow them but as for the examples of the godly they little prevail nay people are so far from following them that they mock and disdain them yea term them Hypocrites Precise fools and the like Well let such make as light of them as they will God will not lose his labor and his light set up They that make them not now their patern for imitation shall finde them one day their Judges to condemn them as Noah did the old world As the Ninivites against the Israelites so many a husband shall rise up against his wife on the day of Judgement and many wife against her husband as many a man against his neighbor and justly for its clear that those love darkness and to wander which will neither be guided by precept nor example whereas God might onely give us precepts and yet require obedience It s true all shine not alike some have their light dimmed for a time through some unbeseeming act howsoever there 's not the example of any whereby we may not receive some profit In the old time The Antiquity of the examples are an enforcement or inducement to follow them but how simply because they be ancient No but holy men did thus and well they did and that long ago He doth urge them to follow examples onely upon Antiquity but because they were good also Note then That Antiquity joyned with verity is reverend and to be followed If a truth in judgement or practice of life be ancient and gray-headed it s the more honorable and to be followed but if an opinion or practice be wicked though never so ancient its vile and to be detested and is not the better but much the worse for the antiquity of it The older the more time it were quite banisht out of the Land Town House and Heart This condemneth the Church of Rome and all such as plead bare antiquity onely it hath been thus and thus long will they say ours is the old Religion and yours is the new No ours is ancientest from the beginning whereof were the Patriarchs Prophets Christ and his Apostles Their stories mention when and how theirs began encreased and grew out of an heap of Ceremonies of the Jews and Gentiles mingled together one Pope devising one thing another adding another Though error and wickedness may be very ancient yet truth and goodness hath the start of it the truth was before sin entred into the world this therefore is no good rule this is ancient therefore it s to be followed nay is it also good It s else nothing Many Papists have nothing to say but thus did our Fathers and Grandfathers c. but they never enquire by the Word whether they did well or not whereas our
man that can hold it in any compass look to it narrowly carry we a straight reign over it as over an unruly Horse If at any time hasty vain and unsavory speeches have passed from us le ts make conscience and repent hereof neither rest we herein to keep our tongues from evil but let our tongues be ready instruments to praise God upon all occasions as also to instruct our families to give good counsel to speak plainly lovingly and faithfully to utter gracious words tending to Gods glory and the edifying of our selves and others So shall we make it appear that our hearts are good For a good man out of the good treasure of his heart bringeth forth good things So shall we not onely escape many evils from God and men that an ill tongue would procure but we shall see good days have peace to our selves glorifie God here and be glorified with him for ever in his heavenly Kingdom This God enables us to do that thus doing we may enjoy the blessing And his lips that they speak no guile Here that evil of the tongue is prohibited which is more close and covert when the words agree not with the heart nor deeds It s not enough to keep the tongue from notorious and open evils but even from guileful from false deceitful speech Such as are addicted hereunto can have no good conscience but a guilty heart and they cannot prosper for God setteth himself against such neither can such so continuing come into Heaven Of this guile there be many kindes all naught yet some worse then others 1. In Religion towards God When men pretend great zeal and forwardness talk well in good company and to be well thought of speak against ill professing that its the onely thing to be in the favor of God and that we ought in all things to be ruled by Gods Word whose hearts notwithstanding are false and who dare do many things contrary when they can carry them away close This is an argument of a false heart which God hateth for he loves a true Nathanael and his eyes are upon the truth and he loveth truth in the inward parts a certain argument that their sins are not forgiven them All their fair words will not serve their turns they do meerly blinde their eyes their saying Lord Lord will not save them their fair goodly words will be but a Rod for themselves O evil servant out of thine own mouth I will condemn thee They say well but O that there were an heart in them so to do They do indeed but flatter with their mouth and lye with their tongues for their heart is not right 2. In their carriage towards men as 1. When through fear favor or advantage they sooth up and flatter their Neighbors and Superiors making their faults small or none at all nay haply terming them Vertues and extolling them beyond measure thus did the people to Herod But he that blesseth his friend with a loud voyce rising early in the morning it shall be counted a curse to him These speaking against their knowledge as they wrong themselves so do they much hurt to the parties flattered keeping them from reproof and puffing them up by shewing them a false glass wherein to view themselves therefore one being asked which were the worst Beasts answered Of wilde Beasts the Tyrant of tame the Flatterer and that such were worse then Crows which feed not on the living Beast but dead Carrion preying on them which were alive If such may be gainers they will set their tongues to sale the Devil may use them to what speech he will To speak truly and plainly men are so proud and impatient often breeds hatred if we dare not thus speak yet rather then flatter le ts be silent and say nothing 2. When men speak others exceeding fair and make great promises of kindeness but its onely for some advantage or meerly in shew for being put to it they forget their fair proffers thus do many wicked Usurers smooth men 3. When men speak very fair and courteously salute others and yet mean not well nay ill in heart salute them kindely and as soon as their back is turn'd flout at them rail on them slander them yea do them any mischief of which the Psalmist complains The poyson of Asps in under their lips 4. When men speak fair but intend mischief as the Devil when he spake to Eve Joab when he spake to Abner the Pharisees when they spake to Christ of such both David and Jeremiah complained 5. When men speak falshood and lyes in stead of truth and thereby deceive their Neighbors But hereof I have spoken elswhere at large Obj. I have a great charge therefore I must do thus and thus Sol. A mans house cannot be established by iniquity Obj. Plain dealing is good but it brings beggary Sol. A speech of a prophane and unbelieving heart As therefore we love life and would see good days let us refrain our tongues from evil and our lips that they speak no guile Let him eschew evil c. The things to be performed of them that would enjoy the forementioned benefits Evil is of sin or punishment of this last God is the Author called Evil partly because it came in with sin as a punishment thereof and partly because being tedious howsoever God turneth it to the good of his it seemeth so to us This we are ready enough to eschew without bidding though we be not wise enough to avoid the cause thereof yea eschew it by unlawful means being rather willing that sin should rest on us then a cross But the former is here meant whereof not God but the Devil and Man is the Author for he is that Fountain from whence cometh all good and out of one Fountain cannot come good and evil What is this evil of sin It s the transgression of the Law of God For his Law is a perfect Rule of Righteousness Whatsoever he requireth is good whatsoever he forbids as contrary to his Law is thereupon wicked and evil so that whatsoever is contrary to Gods Commandment either by way of Omission or Commission is evil and sin This we must eschew as the Bullet shot out of a gun or to be stricken with a sharp Sword we must abhor it as a Toad or Poyson we must hate it as the Devil and Hell fire we must hate and abhor it with a deadly an utter hatred and accordingly avoid it most carefully Reasons 1. God is thereby dishonored Rebellion is as the sin of Witchcraft When his Commandments are obeyed then is he glorified and who should not glorifie him our Maker Redeemer Preserver Landlord Lives-lord Lord and King 2. Gods wrath is provoked and that must needs be dangerous Who would stir up a fierce Lyon Who can stand before the Lord
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
glorious before God and man that be endued therewith it makes them shine more gloriously then the Sun And this the Apostle opposeth to the ignominies and reproaches wherewith the world doth besmear them It s as if he should say Though the world reproach you as vile yet know that you are glorious in Gods account because of his Spirit that dwells in you 1. Therefore be not dismaid though the world stain us and accounts us vile yet are we glorious to God 2. We must esteem of the Servants of God in whom we see the Spirit of God as of glorious persons yea though the world disgrace them and count them as off-scourings and not worthy to live we must count them as Gods worthies and Warriers as his principal Servants we must count them such as the world is not worthy of They that esteem basely of them do not consider that Gods Spirit is in them and resteth on them Contrarily they that have not the Spirit of God in them are base and vile let the world make what reckoning of them it will 4. That there 's no small difference between the common gifts of the Spirit that the Reprobates have and the Spirit of Sanctification which is bestowed on Gods Elect those may be lost this cannot it resteth on them yea abideth and continueth with them On their part he is ill spoken of Here note that They that rail upon and revile the Servants of God for their well-doing they speak ill of the Spirit of God they think they have but to do with the men and them they will be bold with to speak their pleasure of but they deceive themselves in speaking ill of Gods Servants they speak ill of the Spirit of God as the Israelites when they murmured against Moses and Aaron murmured against God He that despiseth you saith our Savior despiseth me Therefore when TURKS and JEWS mock and reproach us for believing in CHRIST they reproach both the Word that so teacheth us and the Spirit that thus guideth us and assureth our hearts herein as he that reproacheth a Servant for doing that his Master commands or a Schollar for speaking as he is taught reproacheth the Master and Teacher So when the Papists call the Doctrine which we preach and profess Heresie and us Heretiques do they not reproach the Word that so teacheth and the Spirit that so assureth us So they among our selves that rail on men for their zeal and forwardness in hearing the Word keeping the Sabbath shunning some sins and corruptions that the world swallow up c. What do these but reproach Gods Spirit We do not these things of our selves but by the warrant of the Spirit Take heed therefore that that be evil which thou speakest against else whilest thou reproachest goodness in thy Servant Childe Neighbor Tenant c. thou art a caviller against God The common sort that cannot abide the true obedience of Gods Commandments nor that any should be more precise then they list to be despise the Word and Spirit they be like Ahab to Micaiah Wouldst thou have God to make new Scriptures more loose to serve thy turn or to be like thy self No know these Scriptures shall stand firm as to the comfort and salvation of all that are willing to be guided thereby so to the confusion of all that kick against the same or hate to be reformed If therefore you list not to be ruled by the Word and Spirit yet speak not against the same for so you shall encrease your sin and make your judgement greater which howsoever will be great enough If you will not walk in obedience to Gods Laws yet suffer others that would On your part he is glorified Another Reason to move us to joyfulness in persecution Thereby we glorifie God we honor the Spirit when undaunted we stand constantly against all our enemies Hereby we shew that the Spirit of God is of puissance and force to make the weak strong We glorifie him also when we so love him as we will suffer for his sake so we give glory to him when we trust him of his word who hath promised eternal life to them that hold out so when we obey him and do that willingly he calls us to so many praise God for our constancy whereby they be strengthened and God is honored that they cannot prevail against us but though they take away our lives yet they cannot make us yield to them We should therefore willingly and joyfully suffer that so we may glorifie God we may think our selves happy if by any means whether in life or death we may effect this Verse 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as a busie body in other mens matters Verse 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf LEst any should think that he commended suffering in respect of it self so that all suffering should be blessed and were to be rejoyced in he tells us That there 's another kinde of suffering then that he hath been speaking of which is not to be rejoyced in namely when men suffer reproach and punishment or whatsoever else for evil doing for their just deserts Those sufferings are base and shameful whereof Christians must beware but for the sufferings which are for Christ for Righteousness sake for a good Conscience there 's no shame belonging to them but rather glory and rejoycing Here then are two kindes of sufferings laid down the one forbidden whereto shame belongs namely to suffer for ill-doing which is to be avoided the other enjoyned and wherein we are to rejoyce namely in suffering for well doing But let none of you suffer as a murtherer c. Not that if any be a murtherer or thief c. he should not suffer the punishment due thereto but flie from it for that herein he resists the Magistrates Sentence on his deserts sets himself against God but he would not have men do any such evil as to procure or deserve any such sufferings Obj. But none can walk so circumspectly but that he may and shall do evil and so deserve punishment at the hand of the Lord. A. True but he speaks of foul vices and punishable by men which Christians should be far from and for the frailties of Gods Servants he will not impute them to them The words afford this Doctrine that Sufferings for ill-doing are not glorious but shameful Sufferings are good onely in respect of the cause if that be good then they be good if that be evil then they be shameful The same sufferings for kinde and measure may be to one person glorious to another infamous the one may have cause of joy the other to hang down their heads Both Abel and Jezabel were killed but he for his goodness she for her badness both Joseph
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
7. Christ is a living foundation 200 8. The prevention of an Objection 201 9. Christ disallowed of whom and why ibid. 10. Such things are often disallowed of men which are allowed of God 202 11. There 's an union between Christ and believers ibid. 12. How to come to be stones of this building 204 13. The whole Church makes but one Spiritual House 205 14. Every particular believer is a Spiritual House ibid. 15. Such as are united to Christ ore made holy 206 16. Believers are Priests to God ibid. 17. The prevention of an Objection 207 18. Christians are not now without Sacrifices and what they are ibid. 19. Why called Spiritual Sacrifices 208 20. Our service of God must be dòne in a Spiritual maner 209 21. The prevention of an Objection ibid. 22. Spiritual Sacrifices are not regarded of carnal men ibid. 23. Through Christ our Sacrifices are acceptable to God 210 24. Our works though imperfect accepted through Christ ibid. Verse 6. 1. THe Testimony of Gods Word is that which settles us in any point of Doctrine 211 2. The Old Testament of the same authority with the New ibid. 3. Of old people were more ready in the Scripture then they are now 212 4. What the Lord saith he doth ibid. 5. God lays the foundation of his Churches Salvation ibid. 6. The Papists take from Christ his Kingly Prophetical and Priestly Office 213 7. Believers do always finde enough in Christ ibid. 8. The miserable condition of them that believe not in Christ and who they are 214 9. Believers can never fall away wholly nor finally ibid. Verse 7 8. 1. GOds promises are to be particularly applyed 215 2. Christ is precious unto all those that believe 216 3. Such are unbelievers which are disobedient 217 4. Why the Jews did reject Christ 218 5. Succession is of Doctrine or Person 219 6. Such as do least good challenge the goodliest titles 220 7. Such as would be reputed builders are usually enemies to true builders ibid. 8. Ministers must be builders ibid. 9. Every man must be a builder 221 10. The impiety of these times ib. 11. The carelesness of these times 222 12. The enemies of the Church unable to hinder the building thereof 223 13. Ministers must divide the Word aright and give every man his portion 224 14. How Christ and his Word become stumbling blocks to unbelievers 225 15. Nothing so good whereat corrupt nature will not take occasion to stumble ibid. 16. The world hath ever stumbled at Christ ibid. 17. The Papists stumble at him also the ignorant civil prophane and such as will not part with some beloved sin 226 18. Such as stumble at the Word stumble at Christ 227 19. Offences taken against the Word removed 228 20. Scandals of the Papists against it 230 21. Why and wherein they charge our Doctrine 230 22. About auricular confession fasting days marriage ibid. 23. Offences at preaching the Word 231 24. Which the true Church 237 25. Offences against the Preachers of the Word 239 26. Offences against Professors of the Word 241 27. Offences arising from mens selves hindring their zealous profession of Religion 244 28. No end of the Devils devices 248 29. Why so few be saved ibid. 30. Why people have no minde to Religion ibid. 31. Gods word is therefore bestowed on as that we may be guided thereby 249 32. How we are to obey the same ibid. 33. Four sorts of disobedient persons the prophane 251 The meerly civil the ignorant and hypocrites 252 34. Why Christ proves a Rock of offence unto most 253 35. Whether it be lawful and meet to handle the Doctrine of Gods Decree 254 36. God hath ordained some to destruction 255 37. This was of his own will and for no cause out of himself 257 38. The Lord hath done this most justly 258 39. The Lord hath done this unchangeably 259 40. Marks of such as are reprobates 260 Verse 9. 1. MInisters must speak comfortably to the good contrarily to the bad 262 2. And warily deliver the Word that each may take his due portion 262 3. What election is ibid. 4. God before the world hath ordained some men to salvation ibid. 5. The cause hereof was because he would 263 6. The number of the elect small ibid. 7. They that be elect cannot but be saved 264 8. A man may know and be assured of his election 265 9. Notes of election 266 10. Whether we may be certain of anothers election 267 11. Christians through Christ are made Kings Priests Prophets 268 12. Christ and his Gospel preached in time of the Law ibid. 13. The promises and priviledges laid down in the Scriptures belong onely to Gods elect ibid. 14. Election is the foundation of all the good comes to us ibid. 15. Christ how our King Priest and Prophet 269 16. Believers are others then the world thinks for ibid. 17. The Jews why termed an holy Nation 270 18. All that be the Lords company are holy persons ibid. 19. Comfort and counsel for sanctified persons 271 20. The misery of those that are unsanctified with advice to them to come out of this condition ibid. 21. The Church Gods peculiar people ibid. 22. No marvel though he set much by it 272. 23. Gods glory the end of all the priviledges bestowed on us 273 24. We were elected of God that we might shew forth his praises and not to be idle c. 273 25. Gods glory the furthest end of our election ibid. 26. Effectual calling a certain argument of election ibid. 27. Two sorts of calling outward and inward ibid. 28. The Word the outward instrument hereof 274 29. The parts of effectual calling ibid. 30. Gods free mercy the cause hereof ibid. 31. Every one must endeavor to prove his calling ibid. 32. What to understand by darkness and light 275 33. Every unregenerate person is in darkness 276 34. Every true believer is brought to the saving knowledge of Christ ibid. Verse 10. 1. FOr a people or particular persons to look to their beginnings is of good use 278 2. No priviledges can exempt the contemners of the Word from Gods wrath 279 3. Gods mercy power and truth in making the Jews a people again 280 4. Impenitent persons not worthy the name of people ibid. 5. No outward affliction doth nullifie Gods Church 281 6. To be the people of God a choice blessing ibid. 7. Sin unrepented of lets Gods mercy 282 8. What God did for the Jews was of mercy and so all we have ibid. Verse 11. 1. HOliness in heart and conversation must go together 283 2. Ministers must love and affect their people ibid. 3. The Saints are to be the objects of our love 284 4. Wisdom requisit in the Preachers of the Word 285 5. What meant by fleshly lusts ibid. 6. There are remnants of sin in the very best ibid. 7. Two sorts of sinners 287 8. Evil thoughts cast in by Satan or from our selves 288 9. The causes of evil
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
Time and of our own Nature 3. To affect heartily all good but especially those good things that the World and Times least regard and our selves be most untoward unto If by these notes we finde we be called then have we cause to rejoyce and to praise the Free-grace of God who for no desert but his meer mercy hath vouchsafed to call us that were vile as Abraham an Idolater Paul a Persecuter Zacheus a covetous person the Goaler a desperate Ruffian and hath now put a difference and that for no goodness in us rather then in others And hath he done so to all our companions No they abide in ignorance unbelief impenitency And now our work must be this even to study after holiness more and more being called out of the world that we should no longer fashion our selves according to the same having no fellowship with the unfruitful works of darkness but reproving them rather As you would be loath to be put back with the world and have as they shall so be not as they no not in the least things and as our hope is in Heaven so have we our conversation there as being called of God to that high Priviledge If you be not effectually called and have had so long and so great means of calling it s a fearful sign that you hearken not because the Lord will slay you The earth that after much cost yet yields nothing but bryars and thorns is reproved reprobate ground near the curse whose end will be to be burned If the Gospel be hid it s hid to them that perish So many as were ordained to eternal life believed therefore if thou hast hitherto stopt thine ear against the Lords calling take heed thou provoke him not further but to day whilest it is called to day give ear and obey It s more then thou couldst have looked for that he should have all this patience abuse it no longer lest it turn into fury and the Lord in his wrathful indignation flying away from thee pronounce that he will never more speak to thee and either snatch thee from the Word and send thee to Hell or the Word from thee or if thou hear that he yet bid the Minister preach to harden thee and let thee alone agreeable to that He that is unjust let him be unjust still c. which is most fearful and curse thy heart as Christ did the Figtree never fruit grow on thee never good motion come in thy heart or if any do let them dye presently not live and give thee over to be more strongly tempted by Satan Devil take him and hurry him at thy pleasure lay down thine own corruption unbridledly which is the fearfullest curse under heaven O le ts seek to escape it and tremble to prevent this fearful judgement which lighteth on many that have long lived under preaching and are hardlier won at last then before Some of you haply having barren Trees in your Orchard and having resolved to cut them down have tryed one year more ere you cut them down We may fear there be sundry of us in this place going upon our last year who they be God knows If now you listen not the Lord will hew you down and cast you into the fire and then will you call and cry to God but in vain he will not answer you then When God shall cast such into their deserved place how shall they then fret and vex themselves What beasts were we that we did not yield to the Word of God which so often called upon us Others obeyed and they are well O that we had profited at such a time when such good motions came in our mindes O that we had yielded to them and not cast them off as we did but then all too late they may fret and gnaw their tongues for vexation but to no purpose Endeavor we therefore in time to prevent this Thus of the Exhortation Now follows the Reason of the Exhortation laid down in the 16 Verse Because it is written Be ye holy for I am holy where 's to be considered 1. That he urgeth still the matter in hand and cannot have done with it 2. How he urgeth it even by Scripture It is written 3. The Text it self Be ye holy for I am holy 1. I say he still urgeth the matter in hand much pressing his Exhortation unto holiness and is very earnest herein The Reasons may be these 1. Because the thing in hand is so excellent and necessary then which nothing can be more Holiness makes us like God and Angels unlike Devils and our selves without which there 's no seeing of God 2. Because we are altogether so untoward thereunto Who seeth not what a work we have to bring any to turn from their sins and to take an holy course how few such and with what a deal of pains and when converted and brought to a love of holiness and desire to please God yet who findes not what a stir he hath to bring himself to any good Duty Prayer Meditation Examination of his heart c. or when we are brought to do good things yet to do them in a right maner but the heart will be gone especially in all things and in our whole conversation therefore no marvel though the Holy Ghost dwell long upon it 1. This teacheth us Ministers in weighty points to dwell as it were upon them and not sliding from them too quickly to urge them again and again questioning their hearts whether indeed they will do so and so or not c. 2. People when they perceive their Ministers so to urge such and such a point they must consider it the more seriously so when we read any thing wherein the holy Ghost is more earnest or repeats it often as to search and examine our selves we must take knowledge of the weight of the matter and of our own dulness dwelling the more thereon in our observation and attention where the holy Ghost is earnest we must not pass it slightly over 2. He proves it by Scripture and so must we when we would prove any thing to the Conscience for Gods Word is the Judge of all truth and falshhood good and evil it s the Golden rule the Ballance of the Sanctuary Philosophers prove things by Reason in Gods School proof must be from the Scripture We must not look what this man or that man or twenty men say this stablisheth not the Conscience but the Word of God that bears meat in the mouth that is of weight and authority either to make to yield or at least to leave without excuse One Testimony of Scripture is of more weight then the testimony of a thousand men for that is the Word truth and all men are subject to error and thereto may people say indeed The voyce of God and not of man A number of people in Cities and great Towns
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
Professors oversight 2. It will depart from its own rather then break love as give way in conference and yield though we know we have the truth so it be in small matters after offences yield and sometimes seek Reconciliation though it were meet the other should seek to us for why it more prizeth and esteemeth love then small matters It will lay down the bucklers go on the lower ground yield the way or the wal when there 's no reason for it 3. It doth no hurt it s against the nature thereof so to do whether in life chastity goods and good name See it in God a perfect patern of love He doth all good no hurt to his Children It provokes not but strives by all means to please all as far as may be with a good conscience it seeks not its own things but others as well 4. It s not easily provoked but forbears forgives puts up c. It wil cover natural infirmities such things as be weaknesses in our brethren natural defects not done of set purpose or breaking out into extremities As some be a little too quick some a little too slow some seeing a fault are too ready to speak some a little too slow to speak or reprove some a little too fine earnest negligent merry solemn others a little too homely and plain remiss sad sullen c. If they were not so much on either hand it were better These love will cover or nothing love will not stand upon them rebuke or reproach them it will not deal hardly with them for these things but wisely bear them Thus will a loving husband bear with his wife that fears God though haply somewhat quick and curst haply not so cleanly or provident altogether as were to be desired So a wife with her husband though haply not so affable or whose nature will not suffer him to use such complements to his wife as some can with facility So if a servant be very trusty and careful to please onely somewhat slow the Master must not hereupon rebuke him too oft too openly too sharply sometime lovingly in private he may So a Neighbor confers with a Neighbor and the one is a little too quick love will not see it but consider its a natural infirmity it s not much out of the way though somewhat it is love will not exasperate him or answer him tartly but go on friendly in a maner not so much as taking notice thereof Love will also cover and put up wrongs done unto it not seeing small ones but forgiving and putting them up saying Thus ought I to do he is a man I am also subject to offend my Neighbor and would be forgiven and stand also in need that others should pardon me And as a Christian I must do For I sin daily against God and so crave to be forgiven of him as I forgive others If they be greater matters yet love will easily accept of any indifferent conditions of agreement and that unto Seventy seven times If they be so great that without great prejudice to our estate and reputation they cannot be passed by then its lawful to have recourse unto the Magistrate and use the benefit of the Law but so as there be no malice and the revenge be not in any case sought after Herein two Caveats must be observed It must not be for trifles which ought rather to be forgiven and it must be the last remedy when all other ways of more peaceable and quiet agreement have been tried as the cutting off of an arm or leg when no ways else will help Hereto belongeth also that love covers folks faults from the World except it hath cause and calling to speak thereof commonly it speaks of their vertues The contrary is most wofully common little of mens vertues except a word or two to make way to speak of their faults and these we delight to be much in As the Crow that likes the Carrion and the Hog that delights in mire rather then to lie on the green grass or the Flie that is more on a galled or sore place of a Horse then on his whole body or one that passing by sweet flowers in a garden gathers Hemlock onely 5. It s bountiful beneficial and helpful not having that to it self which it hath but ready to distribute and communicate to the good of others whether they be gifts Spiritual or Temporal Spiritual for love begins at the Soul and doth good to that first whether of our Children Servants or Neighbors Love taketh to heart their Spiritual wants giving counsel to the ignorant doubtful comfort to the afflicted admonition to them that be out of the way exhortation to them that be in the way and especially if they begin to slack adding prayer for all Temporal It will give to the poorest that are to be helpt by alms as it is able it will give in greater measure on solemn times yea of the main stock in persecution or hard times it will give cheerfully and such God loves it will also give quickly that is to give twice it will also lend to them that be a degree above the poorest which having a Trade Skill and will to follow their Trade onely want a stock to employ themselves and theirs These a man is as much bound in conscience to lend unto according to their ability and honestly to pay again as to give a piece of bread or a peny to a poor miserable creature by this help many have lived in good sort and brought up their Families To the wealthy that have no need of us yet we must be neighborly and friendly communicating in kindenesses with them inviting them also sometimes to us and going to them being invited so we must visit them in their sickness and heaviness and comfort them in the best maner we can Now love being such a thing and these being the properties thereof if we try the world by the same we must needs conclude that there 's little love in the world 1. Who takes not things in the worst part hardly construing mens words and actions the doubtful ones haply not bad they judge to be evil those that be evil indeed they make far worse then they are Thus did Ely judge amiss of Hannah when her lips onely moved the Jews with our Savior Christ when he said Destroy this Temple this is the cause of innumerable contentions and breaches among men 2. For departing from right who doth it who stands not out stifly to the uttermost This is an usual speech It s my right and I will have it I ask no more but my right and that I will not lose this is thought but reasonable and he is thought but an honest man that will have but his right but it s an ill speech and resolution whether it be in conference If a man know he hath the truth
same grace effectually call and convert which should binde our hearts more effectually to praise and serve him all the days of our life 4. That the excellency of this grace is such as all things without it are nothing If we had the wisdom of Solomon the strength of Sampson the policy of Achitophel the wealth of Ahasuerus c. if we could measure the Heaven Earth and Sea and knew the nature of all Creatures therein from the Cedar to the Hysope nay if we could understand the Bible could Preach never so Learnedly and had all gifts of knowledge and utterance yet were we not born again all were nothing Besides it s the more excellent both because so rare only the Elect of God are born again and because Eternal In the natural birth we dye because born of mortal seed and nourished by corruptible food but they that be born again never dye more never come more into their former state as being born of the immortal seed of the Word and Spirit and being thereby nourished are joyned to the fountain of life Christ Again by our first birth we are made miserable by this happy by that sinners by this righteous persons by that children of wrath by this children of God by that slaves of Satan by this servants of righteousnes by that limbs of the Devil by this members of Christ by that heirs of Hell by this heirs of Heaven O happy day O happy birth before Regeneration Sin and Satan wholly ruled in us but after Grace and the Spirit of God 1. This should teach us if we can prove it in our selves to rejoyce and remember our birth-day Many delight to talk of their age as others when where and what year they were born But canst thou tell where and when thou wert born again thou canst else have little joy of thy first birth The older thou art the more shame and greater condemnation if thou art not born again He that is not regenerate is a Bastard for though he have after a sort the Church to his Mother yet he hath not God to his Father and though in the Natural birth the Mothers side is the surest yet in the Spiritual birth it s otherwise Therefore if thou hast Wit Beauty Strength Wealth and the like rejoyce not in them but that thou art born again yea though thou art Poor Weak Sickly yet being born again thou art happy If God hath denied thee Wealth and Health or taken them away yet if he hath given thee grace thou art to rejoyce exceedingly 2. It may teach us to rejoyce if we know our children new born We rejoyce at their Natural Birth but alas wert not for hope because they be of Christian Parents we might rather weep for when a childe is born there 's come a sinner a guilty person into the World one that is in danger of all evil subject to a great deal of sin and sorrow and one that hath deserved to be cast into Hell O therefore if we know them born again there 's cause of rejoycing yea we must rejoyce at the new birth of a servant or any other as the Angels do The World likes such the worse a sign they are the old men 3. If we know it not we are to use the means bring them to Baptism after teach them what is fit that they may make conscience of their Covenant and bring them to the Word if they be any whit forward further them if backward or unwilling use thy Authority over them 4. Rebuke them that desire to see them Strong Fair Rich Healthy and the like in the mean time not respecting whether they be born again or not 5. He that is not born again hath nothing excellent in him but abides in death and is the servant of sin 5. That it s so necessary as without which there 's no entring into the Kingdom of Heaven for thereinto can no unclean thing enter and they onely which are pure in heart shall see God We are born impure sinful defiled from head to foot while we are in this state there 's no possibility of serving God as either by thinking speaking or doing good we must therefore be washed and made clean The world imagine no such necessity herein it s a riddle to them few know what any such work or change meaneth They think to be saved by their good meaning civil life and living orderly O this is sound if these do not well God help us all Again though openly bad if they can cry God have mercy on their deathbed they shall do well enough Here 's no dreaming of a new birth of any change in the understanding will affections yea throughout both body and soul but none of the others will serve the turn therefore try whether ye be new born If we live still in sin as in lying it s a certain argument we are as we were naturally He that is in Christ is a new creature and such a one walketh not after the flesh but after the Spirit if thou art thus thou hast put off thy old conversation and put on a new 6. The effects of Regeneration 1. An hatred of all sin a love of all good 2. A strife and labor to do the one and avoid the other 3. A diligent use of the means for this purpose and a Spiritual combat against the lets wherein being conquerors we have peace and joy if otherwise grief 4. Delight in the Word Prayer and Heavenly things whereas we were wont to delight in vain and worldly things so to cry Abba-Father to love the Father to desire the sincere milk of the Word and to live innocently If upon tryal of thy self by these notes thou findest thy self not born again thy case is fearful it had been better then thou shouldest thus dye that thou hadst never been born or born a Toad whereof when its dead there 's an end but the man that is not born again while he lives when he dyeth the second death will lay hold on him eternally yet alas a number of old folks ready to drop into the grave are not yet born again What shall become of these few men are born again when they become old which I speak not to discourage you quite but to awaken you the more earnestly to look about you some were called about the eleventh hour but let them that have day before them not defer or put it to the venture 6. That the life of a Regenerate man cannot be that it was or as is the life of carnal men for the case is altered he is now united to Jesus Christ as an imp to the stock a member to the head by Faith on our parts but principally by the Spirit of God by which Faith we draw and by which Spirit is conveyed to us vertue from Christs death to kill sin our old man and the corruptions
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
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
be denyed to all sober men because a mad man will hurt himself and others therewith The wicked do abuse the Word and Sacraments and all to their hurt Shall therefore the people of God be deprived of them as the Papists do most wretchedly keep away the Scriptures from the people lest they should read them The like may be said of the Preaching of this Doctrine But who are they that take hurt even such as would take hurt and perish though this were not But one of Gods people is more to be respected then ninety and nine that care for no goodness And this is of great use to the people of God It stays them well when they see great professors fall away else they should ever be in a slavish fear and so it makes the true servants of God go on comfortably and strengthens them in all persecutions and troubles that they shall never fall finally It makes men bold and secure because they know they can never fall away Not at all but the more careful to please God for they know they may fall dangerously and that holds them in awe with the conscience of Gods love together It further stirs up men to labor to get marks of Election to themselves It s also a matter of great thanksgiving to God that having passed by so many he hath had mercy on us so that its profitable to more then its hurtful to It comforts many What if some stumble when they have no cause Yea its matter of Humiliation that Gods grace not our goodness is the first cause of our Salvation It will make men shake off the use of all means and say What need is there of Sermons and Exhortations if the number be appointed who shall be saved and who damned What are they but desperate and wilful persons that will so do that will neglect the means because they know the end is certain and unchangeable we fear not to teach men Gods Ordination in other things as that he hath set the period of mans life which he cannot pass yet this doth not make men neglect their meat nor desperately make them cast themselves from the tops of houses or run upon a naked Sword because their time is appointed therefore we may teach it provided it be taught modestly and according to the Scriptures But its Sacriligious modesty to keep back this or any part of Gods counsel this were to be wise above God and the Scriptures the Papists have a number of such carnal conceits which shew they be not led by God If a King should give unto any of his subjects a goodly Mannor and appoint by what way he should go to it would not he be willing to learn the way accordingly should we in this particular For the Doctrine it self consider we briefly four things which are most material for the edifying of the Consciences of them that are desirous to learn the minde of God herein wherein I will rather endeavor to shew the truth and some uses thereof then by entring into curious questions to please itching ears or to stand long in confuting the contrary errors The first is this That God hath ordained some to destruction This appears by plain places of Scripture which cannot be avoided as Rom. 9. 17. For this same purpose have I raised thee up c. Jude verse 4. Who were before of old ordained to this condemnation c. So for Election we have Eph. 1. 4. 1 Thess. 5. 9. 2 Thess. 2. 13. 2 Pet. 2. 12. Now there is the contrary reason of contraries If he chose some then he refused others If he had taken all then no Election If not all then some refused And if the Lord ordained those whom he Elected to eternal Salvation Did he not then ordain the other to destruction whom he refused or left he them at uncertainty Things fall not out at adventure but according to Gods Decree and Eternal counsel What wise Workman doth not propound an end to himself ere he begin his work and think we the Lord did not determine the final state of all men Yes ere he went about the making of a world he decreed the least matters therefore much more this 1. This confuteth that erroneous platform of the Papists and others which defend universal grace This makes the will of God which is the high and soveraign cause of all to be subject to mans will whereas it s said Whatsoever he will he doth But is not the Lord slow to anger and of great kindeness and how can this be having ordained most men to damnation That 's true yet makes it nothing against this 1. It s true of the godly but he is severe towards the wicked Both Saul and David sinned yet was the former punisht severely the latter pardoned Neither is he so slow to wrath but that he is also just many examples of either might be instanced and is as much honored in the one as in the other 2. It s true also in part of the wicked for it s of his patience towards them that they live and enjoy so many of his benefits in such abundance with the Gospel and that he doth not confound them at once who yet provoke him highly every day It s said in Ezekiel As I live saith the Lord God I have no pleasure in the death of the wicked c. He doth not delight thereat as its the destruction of the creature but as its a mean to set forth his glory For he aimed not at the undoing and ruine of his creature in his Decree but at a far more excellent end even his own glory Besides God wills many things which yet he delights not in as the afflictions of his servants at the hands of ungodly men As good and merciful Judges they delight not in the blood and pains of them that are Executed and by them condemned which yet must be for the defence of the good the cutting off and terror of the bad God will have all men to be saved It s to be understood of all kindes of men in this last age of the world by the means of Christ Jesus The Lord is not willing that any should perish c. The wicked mocked at Gods promises and the godly began to think long therefore the Apostle sets himself and that 's the scope of the place to comfort the faithful So this place of all men to come to repentance is meant of the Elect only Is patient towards us saith the Text shewing that God defers not of forgetfulness but because he waits till the rest of the Elect uncalled and unborn be added and then it shall come at the just appointed time It s not deferred that all men should be saved for then it should never come for all men shall not be saved but for the Elect onely If God hath
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
to our selves or the use of any lawful means If he set open the door then we may go out but not break away but be content so long here to stay as God shall see meet The world cannot abide to think of death or of the day of Judgement would buy them off yea but to be deferred with much money an ill sign nay many of Gods Servants be much to blame some so addicted to the world as not willing to part with it O ye be of little faith It s base that any thing here should take up our affections from longing to be with our true Inheritance Nay thus some Christians are held lingring indeed and that for wife and childrens sake especially namely to see them brought up and kept from evil courses seeing often the contrary through the want of Parents the wrack of many children As for the most part this argueth weakness of faith in Gods providence especially if their desire be excessive for God can provide for them without us moderately to desire life for this cause or only to do God some other service is tolerable always provided that it be the love of nothing here below that detaineth our affections but that we so esteem of the world and all that is in it as we see no cause in it why it should take up our hearts and make us linger here The causes that should make us desire to be hence should be sin and the desire to be with God sin to chase us hence and the love of God and Heaven the excellency of that place and state should allure us thither Some desire to be gone but it s most ignorantly and desperately for its onely because they be in trouble full of pain have many crosses Thus many make away with themselves others impatiently wish to be gone poor mad fools not knowing what is a coming onely looking to be eased of the present grief O our poor folly also and the earthliness of many of Gods people that are not wearied hence by sin and by their corrupt nature and continual spring of sin that they cannot be rid of but annoys them daily and continually Therefore God is pleased to send them sorrows and pains and with a week or fortnights pain they are made willing to dye that were not so before A great fault of sundry Christians that have their hands and heads so full of business as they cannot desire to be gone nay had need of a twelve-moneths warning to set their matters right This is not Pilgrim-like they may hap not have a week therefore so walk as you may ever be willing to be gone and be ever of this minde that to be gone is most happy and most to be desired 10. Pilgrims the nearer their Journeys end they are the gladder So ought Christians that have passed many years and are grown old to thank God highly that now their salvation is nearer then when they first believed it that they would not their time were to begin again and that they were yong again c. but thank God they draw nearer the shore where they shall arrive at the Haven of rest Ancient Christians near their end have this advantage that they have almost past the Pikes yong ones know not what remaineth for them yea every day a Christian at night should thank God that hath brought him safely one days journey nearer his end then in the morning Many think they grow old too soon too fast if they could make their years stand still as Joshua's Sun they would be glad Verse 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation VNto the former Exhortation of purging the heart he adds this of looking to our outward behavior and conversation among men namely that it be honest good godly and every way such as may not onely not be offensive but may be of good example yea to the very wicked that though for a time they speak evil of us as our nature is to do of every one that differs from us thinking our own courses still to be best yet at last they looking more narrowly and seeing our constancy in well-doing may be enforced to think well of us and whensoever God shall touch their hearts with his grace they may glorifie God and say This is the onely true way of worshiping God and thank God for it and all the means that have brought them to the sight of it The parts are two 1. The Exhortation 2. The Reasons thereof The Exhortation is to godly life and that is inlarged by the circumstance of persons or company before whom namely the Gentiles that is the Idolatrous Wicked and Unbelieving The Reasons 1. That they may be prepared to their conversion by beholding our good life which is set forth by the contrary in former time namely their speaking ill of us 2. That they may glorifie God which is set out by the time namely when God shall please particularly and in a special maner to bestow his grace upon them so that by our innocent godly life led among the wicked we shall provide for our own credit their good and Gods glory which is the thing we should chiefly aym at in all our actions Here observe we first our Apostles order He begins at the right end as a wise Builder he lays a good Foundation then builds on it as a skilful Chyrurgion he first purgeth out dead flesh then heals which else would heal and break out again Reformation if ever if be good must begin at the heart No man can have a good conversation whose heart is Unregenerate and Unsanctified for from the heart proceeds the life if sin and lusts be nourished there they will break out as fire hid in straw or dry wood for our bodies are as apt to execute as our hearts to broach evil For one to purge the Channels and leave the Fountain foul were to lose his labor for one also to pull off the tops of the weeds and leave the roots still were to no purpose The heart must be washen kept cleansed from inward lusts else no godly life 1. This confutes the Papists that talk of good conversation and yet regard not the heart either seek after true justifying faith whereby to purge the same 2. This shews and rebukes the folly of those that think to frame a good life as civil persons and yet never knew the corruptions of their hearts nor what Faith means that purifieth the heart nor make Conscience of their inward lusts Hence it is that they shamefully deceive themselves especially in the first Table and in the sight of a true Christian that can tell what belongs to good conversation Numbers think upon occasion they will never do as they have done but promise great amendment as upon
are fellows to the Saints Prophets and Apostles the honor is great the cause is good how base or grievous soever the punishment be Both John the Baptist and Barabbas were imprisoned Achan and Steven stoned and Witches and Martyrs be burnt the cause was not the same and in the cause the shame lies If a Christian as Paul be a prisoner and have chains on him and being demanded why he came there and is there so used if he can truly say It s neither for Treason nor Fellony I thank God but for preaching the truth of God to the world then it s well yea this will quiet his conscience when he knows its Gods cause who will take care of him strengthen him and receive him to glory If the will of God be so Here 's the other Reason We must be patient and comfortable in suffering for well-doing for its Gods will it should be so Here note that No affliction or persecution comes to us but by the will of God Whatsoever was done to our Savior Christ was done by Gods determinate counsel not an hair falls from our heads without our heavenly Father Christ foretold Peter of his bands before they came and so Agabus forewarned Paul of his which sheweth that they came by the will of God Obj. How can this be by the will of God seeing its a wicked thing and displeasing to God that his servants should be persecuted for well doing and he hath both forbid it and will punish the same Answ. As it comes from the Devil and persecutors it s a sin and they do wickedly and it s forbid but God hath an hand in it so far forth as it is good and he that brought light out of darkness can and doth bring good out of the evil of the wicked They intend evil but God good as in Jobs losses so in crucifying Christ Judas the High Priests the Jews Soldiers and Pilate did evil yet all this was by the will of God even so far forth as it was the mean of our Salvation and thereupon Peter that gave counsel against it was rebuked sharply so in the affliction of Gods children by the ungodly the devil and they of spite punish them for their goodness and to discourage them quite but God wills this for many good reasons as to try his that they which be approved might be known and to exercise and try their faith and patience and shew that they serve not in shew and for wages to confirm the truth not for it self for their sakes which are weak ones and to leave the others inexcusable to manifest the wickedness of the wicked and make way for the manifestation of the glory of Gods justice in plaguing them as the glory of God is made manifest by the constant and patient suffering of the Righteous which they could never have done of themselves 1. Here 's a comfort to Gods servants that we are not left here to the will of the Devil and wicked men to do what they list against us O no they are set their bounds beyond which they cannot pass The Devils could not enter into the Swine without permission nor go one whit further with Job then God gave Commission A Sparrow falls not to the ground without his providence and we are of more value then they The Lord appoints out our troubles and measures them they shall not be as little as we would for then should they be too little our tender nature loathing troubles and being unwilling to undergo the same nor so great as our adversaries would for then would they be too great but as God will The wicked are but the Lords drudges to scour us and make us bright They are his Landresses to wash us white not so little as we should be never the better nor so much as should rend the Lords linen 2. When we be ill dealt with in word or deed by the men of the world we should sit down quietly and bear it It s the will of God it should be so and he doth all things in infinite wisdom and lovingly for the good of his accordingly when Paul would needs go to Jerusalem where he was to be in great danger his friends said The will of the Lord be done thou mayest say If the Lord hath sent this to try me I pray God strengthen me if to chasten and purge me then to awaken me out of security and love of the world I thank God for it if he will any way have glory by me I am glad blessed be God it s his will I am content to wait upon him not but that we may with our Savior and the Apostle Paul plead our innocency as also use lawful means for our freedom if God see it good 3. But yet let the wicked think never the better of themselves nor look ever the more to be freed from punishment because its Gods will for they do it to no such end and therefore he will cast the rod into the fire when he hath chastened his children as he did by Ashur and the enemies he used to punish his people Did Judas or the Priests and Jews aym at the Salvation of the world in Christs death Nothing less Covetousness drave on the one malice the other If God brought good out of it what thanks to them He is to be praised for his goodness they to be plagued for their sin 4. We must not bring trouble upon our selves for in that we can have no comfort but if God bring us into it we may comfortably look up to him Vers. 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit ANother Reason to perswade to couragious suffering for righteousness sake from the example of Christ Christ suffered therefore need not we shrink or think much He that was just yea that just one therefore much more may we that be sinners and by infinite degrees deserve more grievous things then we suffer He for the unjust for us wretches and to take away our sins and reconcile us to God therefore ought we to bear somewhat for his cause that is most just and hath done so much for us Speak we first of the words briefly as they are the reason of the point in hand and then more particularly and largely of the matter contained therein namely The Sufferings Death and Resurrection of Christ. Christ suffered Suffered every way in Body Minde Name at the hands of men wretched and base persons misused him railed at him slandered him spit on him smote him scourged him crucified him between two Thieves c. Now The servant is not greater then the master If they misused Christ so what may we look for In thy sufferings help thy self with this meditation Christ Jesus suffered and what am I to him
as well as man he both endured the infinite wrath of God and besides his person was of such infinite worth as gave such value to his sufferings as fully satisfied the justice of God 1. This confutes the Papists who make Christs sufferings imperfect two ways namely by teaching that we our selves must suffer the punishment of our sins hence are all their masses penances pilgrimages alms-deeds and charitable Works to take away the punishment of their sins after Baptism and by their renewing of Christs Sacrifice in the Mass which is as they say a Propitiatory Sacrifice for the sins of the quick and dead Their distinction of bloody and unbloody is but a shift 2. This is a wonderful comfort to all Gods children that our debt is so fully dischaarged that there 's nothing remaining for us to suffer Thus of the first The second concerneth the quality of the person which suffered He was that just one the Lamb of God which was undefiled and without spot conceived by the Holy Ghost in the womb of the Virgin had he not been such a one he could not have been our Savior Though he was innocent yet were our sins imputed to him and though we have not suffered neither of our selves have Righteousness yet as verily as he had pain and sorrow we shall have mercy and Salvation through him what can be more comfortable Thus of the second The third concerneth the persons for whom he suffered The unjust not the Devil nor Reprobates but for the Elect which yet are by nature unjust and wretched servants of sin and children of wrath as well as others He hath suffered for them that be never so unjust provided they feel their misery and have course unto him for help 1. Then for them that be in great distress for their sins and think they be so many and so great that they cannot or shall not be forgiven let them be comforted Christ came to dye for the unjust to call sinners to repentance to seek and save that which was lost If being weary you will come unto him as he invite you you shall be refreshed Though their sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Paul was a great sinner yet forgiven 2. Let such as bad as they be yet come to Christ and be truly humbled He came to save such as thou art as Mary Magdalene Zacheus the Jaylor and such others His mercy on them may put thee in hope and provoke thee to seek unto him Thus of the third The fourth Why he suffered for sins for our sins to take them away for they onely are our wo our sins caused all Christs sorrow and his sorrow is our happiness Thus of the fourth The fifth To what end he suffered that he might bring us to God Ever since Adams fall we are gone from God and born strangers nay enemies to God and therefore further and and further off from God and are gone to the Devil indeed Now Christ by his death reconciles us to God and him to us and makes a blessed peace so as we may look up to him as to our Father and come into his presence with comfort He also gives us grace by his holy Spirit to be renewed sanctified and so to do works pleasing unto God and when we dye brings our souls to God as afterwards possesseth both body and soul of Heaven 1. Then how infinitely are we bound to God how welcome should Christ Jesus be to us all One would think all should flock unto him for as none are with God but such as came by him so neither shall there be All that mourn for their sins come to him believe in him and obey him he will bring them to God such as continue in their enmity against God shall for ever be separated from him Many hope to go to God that were never reconciled to him through Christ nor sought after it but it s as possible for a dog for the Devil to enter into Heaven as for us without being reconciled to God by faith in Christ Is it not lamentable that Christ should have so few that enquire and search after him nay that reject him being offered again and again 2. How welcome faithful Ministers should be to the world The worst hurt we wish you is but to bring you to God we are appointed Christs instruments herein we must Preach him and perswade you to embrace and believe in him by whom you may be brought unto God we have a worthy task and work and so must not either be idle or by false teaching and wicked living drive you from Christ but be faithful that your Salvation may be our Crown yet of all persons and kindes of people the world thinks we may be best spared and are unto most of all others most unwelcome But not alone Ministers but even every private man must help men to God as much as he can They that by vile counsel bad example or otherwise drive men from him are not Christs but the Devils instruments and Factors Thus of Christs sufferings Being put to death in the flesh This clause concerneth his death as the following his resurrection He was put to death concerning his Humane nature for as for his Godhead it could not dye and he was quickned and raised again by his Divinity and Godhead By flesh is meant his whole Humane Nature as in the following By Spirit his Divine Nature Our Savior suffered not onely in body and soul things intollerable but he also dyed gave up the ghost as all the Evangelists set down and other Scriptures testifie as they also that speak of Christs blood of his offering himself a Sacrifice for our sins of his bearing our sins on his Body on the Tree and the like This was prefigured of all the Sacrifices of the Old Law The Prophets also foretold that he should be slain Neither could it have been otherwise or otherwise he been a Savior for us for our sins deserved death and God had pronounced that death should be the reward thereof This his death was voluntary accursed as we had deserved it for our sins and for a common good Which meets with that wicked opinion of the Jews that neither think it voluntary nor that it is a propitiatory Sacrifice for sin as it is indeed and wherein our happiness lyeth and without which we must all have perished for ever The benefits ensuing to us hereby are divers 1. We are delivered hereby from all kindes of evil from the first and second death and all forerunners of both and from our sins the cause of all It s the blood of Christ that cleanseth all our sins So from all Spiritual enemies See Luke 1. 71 74. Col. 2. 15. Heb. 2. 14. 1 John 3. 8. So from the second death Rom.
To send his holy Spirit into our hearts 5. To make intercession for us And is on the right hand of God In general 1. He gathers his Church by raising up Christian Kings and Governors where he hath any Elect. 2. He governs and keeps the same defeating all subtile plots of his Enemies and confounding all their devices Thus did he on the behalf of the Church in Egypt Thus also by overthrowing Hamans conspiracy Thus did he by dissipating the Spanish Armado and defeating the Gunpowder Plot. 3. Exerciseth his Church with crosses to scour off the rust which usually long Prosperity brings thereon In Particular for the Members of his Church that shall be saved he gathers them guides them and exerciseth them to obedience by crosses and represseth a great part of the rage of their Spiritual Enemies strengthening them against the same and for the Enemies of his Church he brings confusion upon them as on Pharaoh Senacherib Haman Herod c. Thus do we also see many Enemies of Christs Church daily cut off what else would become of the Church Angels and authorities and powers c. That is both good and bad the good willingly the others against their will are subject unto Christ. 1. For the good Angels If such glorious Creatures be subject to Christ then 1. How great a one is he and how glorious is his Kingdom He that hath Kings and Princes under him is an Emperor What 's he then to whom angels and authorities and powers are subject 2. The greater honor and dignity our head hath the more joy and comfort may we have which are his members Again In that he appoints them to watch and guard us then 1. What a great honor is this to us as if a plain Countrey man should dine at a Noble mans Table and have great Gentlemen with gold Chains to attend him 2. How may we hereby be comforted and encouraged against Satans malice 3. We must keep within compass and walk carefully in Gods ways we must take heed we do no uncomely thing lest thereby we make the Angels loath to attend on us or to carry ill tidings of us to God or be Messengers of some displeasure against us They themselves are very zealous for God and accordingly look that we should so be 2. For the evil Angels I shall not need to speak of their number power subtilty malice watchfulness to do hurt as neither of their office and work which is to hinder all good and further all evil Note we onely 1. That all these are subject Christ and he hath triumphed over them 2. That as it s no small honor to him our head to have all these under him so the meditation hereof cannot but be comfortable to us both in regard of him and our selves 3. That those evil Angels cannot do that evil they would and if they cannot much less can their instruments If even the Devils be subject to him that they cannot do what they would much more can he repress the rage of wicked men notwithstanding both of their malice and power But of these points I have spoken at large by way of Catechism CHAP. IV. THis Chapter consists of three parts 1. An Exhortation to Sanctification in general being the common duty of all Christians and belonging to all that shall be saved from Verse 1. to Verse 7. 2. An Exhortation to some particular duties of Sanctification from Verse 7. to Verse 12. 3. A comfort against persecution or an encouragement to the suffering of affliction for Christs and Righteousness sake from thence to the end of the Chapter Verse 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin Verse 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God HEre is 1. An Exhortation and 2. A motive to perswade thereto The Exhortation is to resolve to mortifie and subdue the lusts of our corrupt nature and to cease from sin namely living in any sin which is both explained and amplified explained by setting forth the parts of Sanctification severally where 's shewed 1. What must be laid away the lusts of men these we must not follow nor walk in 2. What we must do even walk according to Gods will amplified by the circumstance of time even so much time as remaineth in this life behinde The motive to perswade hereto is For that Christ hath suffered for us in the flesh namely in his humane nature both in body and soul for that are we to understand by flesh in the first place as thereby in the second the mortifying of our corrupt nature or that sinful disposition which is in us called flesh which spreadeth it self both over our bodies and souls and in the third this natural life of ours while the soul lives in this body of ours for us not for himself but our sins for us not angels who are reserved undereverlasting chains of darkness but for us men for us even me and thee whosoever thou art that believest for us the Apostle himself being one for every man must labor to know it to be for him and the rest of Gods elect Forasmuch then I say as Christ hath suffered for us in the flesh we must arm our selves with the same minde even not onely to bear afflictions patiently and if it were to suffer persecution for his cause but also to dye unto sin not living any more to the lusts of men but to the will of God As Christ hath dyed for sin so should we dye to sin and not live in that for which Christ paid so dearly and God so hated and from which we are freed but rather in token of our thankfulness for our deliverance we must labor by all possible means to mortifie these our wicked lusts and to lead an holy life to the glory of our Redeemer Our Note may be this That The passion of our Savior Christ ought to be a mean to mortifie our lusts and to kill sin in us for who can love the knife that killed his dearest friend or that would have been his own certain destruction neither can any man have any perswasion upon good grounds of his part in Christ death except he dye to sin for as one end of Christs death was to free us from condemnation so another was to kill sin in us for he purgeth those whom he redeemeth He is a perfect Savior and Redeemer not setting us free from some but out of the tyranny of all our enemies therefore of sin as well as wrath again would Christ dye for a company and have no use of them but leave them still to live in sin As therefore we would not live in sin let us often meditate
what is behinde we know not how little it may be and therefore must make use of the time present in turning to God and providing for our own souls 1. This rebukes those that have spent a great part of their life in sin and yet being called to repentance cannot afford this remainder to God as yong men that think it as yet too soon c. much more horrible and wicked are they that have spent half their life their yong time in pleasures and vanities and now are as mad of the world as ever with whom even yet it s too soon to turn to God 2. Let this be a provocation unto all sorts to turn unto God Let yong men repent they be called and invited hereunto O now it would be acceptable to God when their wit is fresh their memory good their body and minde able it would be like Abels sacrifice As for old torn lame Sacrifices God hath no regard to them If we begin betimes we shall prevent a number of sins and so a great deal of smart and sorrow Besides we shall learn goodness with much more ease if God should from our youth turn our hearts after it If we delay we shall thereupon see not onely how wretchedly we have spent our time and misused our wit memory and strength but how dull we be when we are old and unfit to learn it will much vex us an old Convert lightly never gets knowledge and sees but dimly the way as he that saw men like trees If one should defer to learn a trade till age he might easily perceive that his wit were dull his fingers and joynts stiff Let the middle aged repent nay let not even the oldest despair but hasten to repent that if possible they may crowd in And for those that have long walked in the ways of God let them hold out to the end do so still many of Gods servants have been tript in old age yea and then the Devil labors most to intrap them Should live in the flesh to the lusts of men but to the will of God We must neither live in gross actual sins wherein most men live that lust after them as a woman longeth after a thing when she is with childe nor give way to the inward corruptions of our hearts proceeding from that old man Lusts Original sin concupiscence that is in us we must not live after the lusts of carnal natural and unregenerate men called in the next Verse The lusts of the Gentiles of which as being enemies to God and to our own souls and bringing death along with them I have already spoken It s an argument that they which live after them be not Christs To those now living after their pleasures and following their lusts it will be said hereafter as to Dives Thou hast had thy pleasure as Lazarus pain now is he comforted thou tormented But we must live after the will of God To whose will should the servant be obedient but to his masters the subject but to his Princes God is our master and soveraign His will also is a most holy pure and perfect will and a rule of righteousness he requires no uncomely no hurtful thing of us but that which is holy and profitable every way The Angels in Heaven they do the will of God our Savior came into the world to do his will In his passion he had respect hereto Not my will but thy will be done saith he all the Saints do it and the godly on earth are and ever have been careful hereof as being a note of such as shall be saved All creatures in their kinde obey the will of God and do that they were appointed for we are taught to pray that this may be done To do this in all things willingly brings comfort and peace along with it 1. This rebukes those that will not be brought in subjection to Gods will but of all things that 's most irksom to them Who made thee who gave thee this comely body and reasonable soul who hath preserved thee whose will shouldest thou be subject to art thou a masterless person such should be sent to the house of correction Whose will dost thou follow what fault findest thou with Gods will is it a better will which thou followest O no it s a most corrupt and sinful will 2. It rebuketh those which will be ruled by the will of God in some things onely and at their pleasure this is not to do Gods will but our own Such was Pharaohs obedience Sauls the Devils About this there 's no small stir in the world God would have his will and men would have theirs Ministers call for Gods will and people will have their own though they dye for it say who will against it And indeed oftentimes what is it but their will that they do oftentimes It s against their profit their credit prejudicial both to soul and body Why do men follow drunkenness and riot but because they will This is the cause why Preaching is so little regarded of most so much opposed by many even because it would set up Gods will and pull down mans If any Preacher shall speak against prophaning the Lords-day Oh he is a troubler of Israel hinders people from their wills and old wonts They enquire not what Gods will is in things but what their profit and pleasure leads them to not what is the way that God would have us increase by namely by diligence in our calling by equal and righteous dealing c. is Gods way askt after and followed No but shorter cuts are sought after as by deceit oppression and the like it s a sign that such shall never come into Gods Kingdom every Creature is better then they and have a better end except they repent If they will have their wills they must have that belongs to it they must pay dearly for them as many do Israel would have flesh in the Wilderness would have a King as other Nations had they had their wills but it had been better for them they had been without Ahab would have his will in going to Ramoth Gilead he had it and there perished God will have his will of such in their condemnation as who will resist his Soveraignty and he will not cease to be a King though they refuse to be Subjects O considering the filthiness of our own will and the the dangers thereof and the holiness of Gods will and the benefit that comes thereby that we would renounce our own and follow Gods will 3. It rebuketh the Servants of God that be not so careful of the will of God as they ought O how often do we suffer our own wills to bear sway in omitting many a good duty or doing it coldly so in doing that is evil in wrath impatience worldliness c It s his will that we should forget wrongs but we do often nourish and retain them
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
they should have To flee therefrom they cannot whether should they all being on fire To resist they cannot they have nothing wherewith they are naked of their pomp and retinue Hide themselves they cannot from his all-seeing eye to abide the presence of this Judge is impossible O they will then call to the hills to cover them we think that the Jews Judas Pilate and the Soldiers shall have a fearful appearance but many among our selves shall have a worse then some of them Do not we prefer our lusts before Christ as the Jews did Barrabas Do not many among us pierce him with their sins Crucifie him again persecute him in his Members This will not be the state onely of poor snekes or of the common multitude but of the greatest and mightiest potentates Nimrods Gyants O these shall wail before him beating their knees one against another They that have sit as Judges of Gods Servants in their Velvet coats and Gold Chains shall now stand naked before this Judge Here they dare appear any where yea where Gods Servants oftentimes care not for appearing but we shall one day appear with joy where they shall not shew their faces O that this might strike terror into wicked mens hearts to think of this day and might be a choak to all their ungodly profits and pleasures O this day will pay for all O that they could be perswaded now to kiss the Son now to humble themselves before him now to stoop to him and imbrace him as their Savior yet how many wicked wretches be there that will hope to be saved as well as the best even notorious ones O fearful impudency you saved then who shall be damned The Turks and Heathens that know not God True but not with such a destruction as shall befal you your stripes shall be worse and more then theirs your day is coming you have had the start of Gods Children you have been first in prosperity as they in trouble but ere long their mourning shall be turned into mirth your joy into everlasting misery Verse 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator THe conclusion containing an Exhortation to commend and commit our selves and our state in all our troubles to God holding on our good course and keeping a good conscience without turning awry one way or other who both can being our Almighty Creator and will being faithful in all his promises whereof he hath many of protecting and defending his Servants who will either deliver them out of their troubles or give them strength to bear them and when their life shall end will take up their souls to Heaven keeping their bodies to a joyful resurrection This also hath the force of another Reason to perswade to the point in hand namely patience and joyfulness in troubles and may be gathered thus If we may in all our troubles as long as we keep a good conscience in them confidently commend our selves to God in assurance to be cared for as shall be best for us then ought we to be joyful in our troubles but the former is true therefore the latter Here 's an Exhortation to commend our selves to God in our troubles those are described by the efficient cause of them they come by the will of God whereunto Reasons are annexed to move us to commend our selves to God in them 1. Because of his omnipotency 2. Because of his faithfulness To all which is added a caution how far forth we may commend our selves to God in our troubles namely in well-doing even so long as we be careful to continue in our uprightness without swerving Wherefore let them that suffer according to the will of God Here note That Whatsoever troubles befal us in this life either afflictions from the hand of God for chastisement or persecution from the world for our tryal c. that they come not to us by chance or the will of the Devil or man without God but by the determinate purpose and counsel of God But of this before Commit the keeping of their souls to him c. Here note That God hath a care and special regard of his Servants in the time of all their trouble and adversity of what kinde soever He cannot forget them they be as the apple of his eye There are infinite promises of God to this purpose in the Psalms and Prophets He will either deliver them out of their dangers as Let Noah Daniel c. or comfort and provide for them as for Joseph in Prison whom at last he advanced as he did also David and Jeremiah else he will strengthen them to bear their pains give them faith and patience to bear all the malice and torments of their Enemies as he did Steven and the holy Martyrs that had such invincible courage and constancy as they wearied their tormentors even in the middle of their torments singing Psalms And their souls and bodies being parted he takes their souls to himself into Heaven in the mean time reserving their bodies safely to a joyful resurrection Neither is it any wonder For He hath created them redeemed them with his Sons blood sanctified them preserved them and prepared Heaven for them ere the world was This teacheth Gods Children in all their troubles of what kinde or degree soever to commend themselves into his hand with confidence and assured trust that he will take care of them and dispose of them to the best c. Let 's never be dismaid but cast our care and roll our selves upon the Lord be we assured that he will be with us and not fail us He is Almighty and can do it He is also most loving and hath made many promises in his Word so to do Be we faithful unto the death and he will give us a Crown of life Faithful is he that hath promised He loves that we should rely on him If it be poverty sickness pain persecution c. say not I shal never be able to get through it but cast thy self on God who never failed any that put thier trust in him Do not we rely on our selves for this were the way to fail like Peter and Origen who fell shamefully but trust in God Pray use all good means and set thy faith on work to depend on God to be well carried through thy trouble to the end and from death to Heaven Thus did our Savior and after him St. Steven commend their Spirits into the hands of God O our unbelieving hearts that fail as soon as any great tryal comes as the Israelites upon Pharaoh's pursuing them yea are ready to sink to be dismaid to put our hand to some unlawful means If we had faith enough what Victories might we get what Conquerors might we be we shrink and are dismaid as if we had none to trust in or as if
and conversation must accompany one another Observ. Ministers must love and affect their people 1 Cor. 4. 15. Gal. 4. 19. 1 Thess. 2. 7 8. Iohn 10. 11. Reason Use 1. 2 Cor. 12. 14. Use 2. Observ. The Saints are to be the objects of our love Use 1. Use 2. Heb. 13. 17. Wisdom requisite in the Preachers of the Word Philem. 7 8. See 1 Tim. 5. 21. 2 Tim. 4. 1 2. Acts 13. 10. Mat. 3. 7. and 23. 13. 2. What meant by fleshly lusts Doctr. There are remnants of sin in the very best 1 Cor. 13. 9. 2 Cor. 7. 12. Use 1. Two sorts of sinners Use 2. Rom. 8. 13. Gal. 5. 24. Col. 3. 5 9. Rom. 6. 2. Gal. 5. 25. Evil thoughts cast in by Satan or from our selves The causes of evil thoughts from Satan How to be rid of them How to discern them from those which arise from own nature See Perkins Cases of Consc. pag. 163. Use 1. Rom 7. 7. Use 2. Use 3. Use 4. Use 5. How to prevent evil thoughts How fleshly lusts fight against the soul. Iam. 1. 14. Rom. 7. 19. Rom. 6. 23. Use 1. Use 2. Use 1. Rom. 8. 13. Use 4. Mark 5. 4 5. Doctr. Believers are here strangers and pilgrims Gen. 47. 9. Heb. 11. 13. Psal. 119. 19. Iohn 15. 19. Heb. 13. 14. 2 Cor. 5. 1. 1 Iohn 3. 2. Use. Properties of Pilgrims Applyed Rom. 12. 4. Tit. 2. 11 12. Applyed Mat. 6. 19. Iohn 6. 27. Rev. 14. 13. Psal. 17. 14. Applyed Luke 21. 34. Heb. 12. 1. 1 Cor. 7. 31. Ier. 6. 16. Applyed Luke 3. 10. Acts 3. 37. Applyed Psal. 119. 11. Psal 25. 4. Psal. 27. 11. Applied Applyed Applyed Iohn 15. 19. 2 Cor. 5. 1. Applyed Matth. 6. 10. Object Sol. 2 Cor. 5 2. Phil. 1. 23. Applyed Doctr. Reformation must begin at the heart See Ier. 4. 14. Mat. 12. 33 34 15. 19. and 23. 26 27. 2 Cor. 7. 1. Tit. 2. 11 12. Use 1. Acts 15. 9. Use 2. Mat. 5. 22. Use 3. Tit. 2. 12. Obser. Christians are also to have a good conversation See Mat. 5. 16. Rom. 12. 17. 2 Cor. 8. 21. Isa. 4. 3. Prov. 22. 1. Eccles. 7. 1. Phil. 4. 8. 1 Cor. 6. 20. Tit. 2. 1â— Use 1. Use 2. Tit. 1. 16. 2 Tim. 3. 5. Observ. Our whole conversation must be good Psal. 119. 6. Htb. 13. 18. Iames 9. 10. 1 Cor. 10. 31. Col. 3. 17. Luke 1. 75. Use Mat. 5. 19. Mark 6. 20. Mat. 23. 23. Dan. 2. 33. Doctr. Christians arâ— to live godly even among the wicked Exod. 23. 2. Rom. 12. 2. Ier. 15. 19. Phil. 2. 15. Gen. 6. 9 12. Iob 1. 1. In the worst places God will have his and why Heb 11. 7. Gen. 13. 7. Neh. 1. 9. Use 1. Use 2. How to live holy among the wicked 2 Pet. 2. 3. Use 3. Use 4. Use 5. 2 Sam. 12. 14. Gen. 13. 7. Matt. 18. 7. Reasons to provoke to a godly life Observ. The wicked speak ill of 〈◊〉 truth of Goâ— Religion aâ—â— the professors thereof Matt. 5. 11. Gen. 21. 9. Gal. 4. 30. 1 King 18. 17. 2 Kings 9. 11. Ezr. 4. 5 6. â—17 Neh. 6. 5 6. Ester 3. 8. Acts 24. 14. Matt. 11. 19. Luke 11. 15. Iohn 8. 48. Acts 2. 19. and 6. 11. 16. 20 21. This sin rise in these days Note Use 1. 2 Cor. 11. 12. See 2 Cor. 6. 8. Use 2. 2 Sam. 6. 22. Mat. 5. 11. Use 3. Use 4. 1 Iohn 3. 14. Psa. 15. 16. 2. Num. 33. 8. Rev. 12. 10. Iude verse 14. Observ. Good works the best way to put our adversaries to silence 1 Sam. 24. 17. Use. Observ. The wicked have an eye on the godlies actions Use. See Downhams Warfar part 2. p. 53. cap. 7. What good works are Col. 2. 23. Iohn 14. 4. Rom. 14. 23. How necessary they are Eph. 2. 10. They merit not Eph. 1. 4. Rom. 8. 1. Eph. 2. 10. Observ. A Christians perseverance in well-doing procures glory to God from others Use. Gen. 13. 7. To visit taken two ways Obs. Conversion is the work of God Ier. 31. 18. 1 Tim. 4. 16. Use. Obs. It s of Gods great mercy Col. 1. 13. Mat. 18. 3. Use. Observ. No man can truly glorifie God till he be converted Use. Obs. So soon as a man is converted he will glorifie God Luke 22. 32. Use. Obs. Even the slanderers of the Truth may become Converts Acts 2. 13. Rom. 6. 17. 1 Cor. 6. 9. Tit. 3. 3 Use 1. Use 2. 1 Tim. 1. 13. 16. Isa. 1. 18. Use 3. Matth. 25. 12. Heb. 12. 17. Prov. 1. 28. Isa. 55. 6. The sum of the second part of this Chapter The parts of these Verses and that which followeth 1. An Exhortation 2. Three reasons to enforce the same Doctr. Every man must shew forth his godliness in his particular calling Use 1. Use 2. Acts 5. 37. Matt. 22. 17. Luke 23. 2. Doctr. Ministers must labor to remove false conceits out of mens mindes Obs. Ministers must apply themselves to the state and necessity of their people Rom. 13. 1. The duties of Subjects to their superiors The first Reason to move us to subjection God requires the same Use. Eccles. 10. 20. How the Laws of Magistrates binde us A distribution of Magistrates A King is supreme Governor over all in his own dominions and in all causes Exod. 32. 21. 2 Kings 12. 7. 1 Kings 2 27. Use. Object Sol. Acts 10. 13. See Dr. Hillet Mr. Wiggons and W Barclay on this Subject Luke 22. 26 28. Mat. 26. 52. Use 2. Rom. 13. 1. 1 Cor. 2. 15. Gen. 47. 22. Subordinate Magistrates are also to be obeyed Exod. 18. 21. Deut. 16. 18. Prov. 8. 16. 2 Chron. 19. 5. Use. Luke 18. 2. Iob 29. 8. Both the Supreme and Subordinate are sent of God Prov. 8. 15. Rom. 13. 1. Use 1. Mat. 25. 26. 30 Use 2. 2 Chro. 19. 6. â—â— Use 3. The second Reason The end why Magistrates were ordained Use. Psal. 101. 1. Deut. 25. 1. Exod. 34. 7. Magistrates must punish evil doers Exod. 18. 21. Deut. 25. 2. Prov. 20. 30. and 29. 15. Deut. 21. 21. Use 1. See Eccle. 8. 11 Psal. 119. 126. Neh. 13. 22. Ier. 9 3. Isa. 59. 4. Use 2. Iudg. 5. 23. Magistrates should stand for well-doers Isa. 32. 1 2 c. Rom. 13. 1. Psal. 101. 6. Acts 10. 7. Use 1. Use 2. The third Reason It s Gods will that we should obey The godly through their good works stop the mouthes of bad minded persons They are ignorant and foolish which speak ill of the Gospel and the professors thereof Obj. R. Luke 23. 34. Matt. 22. 29. Iohn 8. 19. 1 Cor. 2. 8. Use 1. Use 2. Every natural man is a fool Reasons Luke 12. 20. 1 Pet. 4. 4. Use. The prevention of an Objection The particulars laid down in this verse Naturally we are in bondage Reas. 1. Reas. 2. Rom. 6. 17. Eph. 2. 2. Col. 3. 13. Rom. 8. 7. Gen. 6. 5. Iohn 8. 36.
desiring without dissembling or feigning to walk so as we may please God in all things Wonderful is the weakness of most part of Christians who howsoever in many things they do well yet many of their actions and speeches are not answerable Well let us notwithstanding endeavor it and that every day more more and le ts not be discouraged though we cannot attain to all we would but if we can gain ground this way though it be but a little at once yet our labor shall not be in vain we must every day exceed our selves a little and so not bearing with our selves in our corruptions but unfeignedly striving against them we may receive no small comfort let us therefore not bear with our selves in the least evil but strive to reform our selves in every thing in the mean time with the Apostle mourning because of the corruption But as he that hath called you is holy That is God This is the Simile whereby the Exhortation to holiness is set forth which hath in it also the force of a double reason to perswade thereunto 1. From the person calling 2. From the calling it self The person calling God he is holy therefore must we be so Concerning Gods holiness we need say little It s his very essence and uncreated in him he hath been so for ever and is so infinitely The Angels cannot cease praising the same Holy holy holy c. He is the Fountain of holiness and conveyeth the streams thereof into his Creatures Men and Angels He is holy by nature whatsoever holiness is in Angels or Men is not by nature but by grace He sanctifieth the place where he manifesteth himself as the ground whereon Moses stood by the bush where God appeared much more Heaven where he most clearly sheweth himself to the Saints This should teach us as to acknowledge him so in his Word and in all his Works and that we should not dare admit a thought to the contrary though we cannot see the reason of all things so the use hereof is That we should study after holiness that so there may be some agreement between him and us as we are bidden be merciful and perfect as he is and our Savior faith Learn of me not that he requires an equality which can never be here and hereafter Here we cannot be perfectly holy as he is in Heaven we shall be perfectly holy but not infinitely as he is because we are finite but so that we labor to imitate him that we may have his blessed Image renewed in us daily and grow more and more like unto him going from strength to strength till we appear before the God of gods in Sion Can the most holy God abide unholy persons He hath pure eyes and hateth sin abhorreth iniquity what agreement between light and darkness God and Belial Therefore the Lord so often called upon the Israelites to keep themselves from all kindes of Pollution and instructed them unto holiness in innumerable things whereof some were very small Therefore as we take Gods holy Name upon us hear his holy Word partake his holy Sacrament and take his holy Name in our mouthes let us also study after holiness else never look to see Gods face He can no more endure prophane persons then we to take a Toad in our mouthes This holiness stands not in coming to Church mumbling over a few Prayers without understanding coming to the Communion at Easter c. The Pharisees fasted oft prayed long gave Alms had broad Phylacteries yet were rejected by our Savior Christ It stands in the purity of the heart and the whole conversation But how little doth this example of the Lord prevail to bring men to holiness most follow after their own hearts lusts and the corrupt example of men we do as we see others do and why say we should we be wiser then our Forefathers then all our neighbors and thus being willing to follow such examples we draw one another to all evil But follow we not those in evil but the blessed example of God himself as in holiness so in sanctifying his day Thus of the person calling The calling it self A great benefit indeed why Is it so great a benefit to be called Yea as is here meant There is a twofold calling 1. Outward When God calls men by every days new benefits by every new correction by his Word whereby yet they are never aw hit the better nor converted for many are called but few chosen and this is common to Reprobates 2. Inward and Effectual when besides and with the outward means God speaks inwardly by his Spirit to the Conscience The parts hereof are 1. The enlightning of the minde to understand the Principles of Religion which though alone it be not sufficient nor more then may be in a Reprobate yet it s the foundation of the rest without which no effectual calling 2. The opening of the heart to believe as Lydia's was when one believes every thing particularly to belong to them and so the promise of Salvation among the rest till then her heart as all ours was fast lockt up not able to believe 3. The change of the whole man This is essentially necessary to Salvation for by nature we are slaves of sin as long as we continue as we were born we are far from Salvation The fruits hereof are 1. When a man goes about the works of the same and labors to walk worthy of it in an holy life 2. When a man highly esteemeth his calling and the hope of glory he is called to as Paul accounted all dung in respect of the excellency of Christ crucified and the things he esteemed highly before his calling afterward he made no reckoning of 3. When he will suffer any thing for the same rather then be drawn from the hope thereof Some are called sooner some later as in the Parable of the Laborers hired into the Vineyard Examine we our calling for much hangs upon this Our Election past and Glorification to come Calling is the fruit and proper effect of Election if the one then certainly the other Notes hereof are both Negative and Affirmative Negative 1. Not to hear the Word and that diligently so doth the Devil he will not miss a Sermon nay marks every point in a Sermon to keep thee from the obedience thereof or turn it one way or other to hurt 2. Nor to hear joyfully 3. Nor to reform many things as Herod 4. Nor to do some choyce duties as Ananias and Sapphira Affirmative But 1. To seek above all to be at peace with God and to have his Spirit to assure us of our everlasting Salvation not to serve the time nor any such thing but above all to be assured of Gods favor 2. That we hate unfeignedly all evil but especially the special evils of the