may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
A GODLY FRUITFUL EXPOSITION Upon all the FIRST EPISTLE OF PETER BY That Pious and Eminent Preacher of the WORD of GOD JOHN ROGERS of Dedham in ESSEX JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 2 PETER 1. 20 21. Knowing this first that no prophesie of the Scripture is of any private interpretation For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost LONDON Printed by JOHN FIELD and are to be sold by Peter Cole at the Sign of the Printing-Press in Cornhill near the Royal Exchange 1650. To the Reader THe Name alone of the Author of this Exposition and Commentary doth put a great price and value on it yea command thy reading and study of it It is the work of John Rogers Minister of Dedham in Essex written by his own hand Being dead he yet speaketh that is his Name is as a sweet savour poured forth and his praise amongst the Saints in all the Churches of Christ wheresoever he is spoken of this may be said of him That he was a burning and a shining light having a heart inflamed with love to Christ Truth and the Souls of men his words were as sparks of fire As his light directed his zeal so his zeal wrought with his light and made it powerful Animum non faciunt qui animum non habent Some Books are like a frosty day clear but dry and cold and leave the Reader in the same temper As in preaching so in writing also the stirring of the heart and affections should be endeavored as well as Information and such words be used and so set as may rather make a Sermon then a Tract and beget rather a love to the Matter as this Author endeavoreth then an opinion or an esteem of the VVriters abilities He was a Scribe indeed taught of God instructed and prepared for the Kingdom that is the Church of God having yea being a Treasure of things both new and old that is of all sorts of Doctrine and all ways of Application of them He was a Boanerges a Son of Thunder for the power and efficacy God gave unto his Ministry and a Barnabas a Son of Consolation too As the Thunder shaketh the Pillars of the Earth overthroweth the Rocky Mountains causeth the wilde and savage Beasts to fear and as the Lightning powerfully insinuates it self breaking the bones but not the flesh So was it the pleasure of the Lord to bring down by his Ministry the high and stout hearts of many rebellious ones and to lead them in subjection to his wil through Christ To throw down and to build up by him even as high as Heaven As the Scriptures give us the Genealogies of the Saints so many came out of Adam Abraham c. How numerous are the Children whom this Author hath had given him by God Many Families persons of all sorts and ranks in many Counties and Nations even so far as his sound went forth will and do acknowledge him to have begotten them to God and call him Blessed Reader read his VVorks and thou shalt know him work what thou readest on thy own heart that thou mayst be like unto him one of his children also which is the hearty desire of him who cannot but make this honorable mention of the Author and is May 1650. Desirous of thy good in Christ SIDRACH SIMPSON THE CONTENTS OF THIS EXPOSITION Page THe scope of this Epistle both general and particular with the several parts thereof and matter contained therein 1 CHAP. I. Verse 1 2. 1. THe sum and parts of the Preface 2 2. The several names of this Apostle and why so named ibid. 3. What names Parents are to give to their Children ibid. 4. Such as set forth Books ought to set their names thereto ibid. 5 Why some worthy men have not done thus 3 6. Wherein the Apostles differed from all other Ministers ibid. 7. A Minister must have an inward calling and an outward ibid. 8. Why our Apostle nameth his Apostleship 4 9. Repentance wipeth away our sins 5 10. Why the Jews were called strangers ibid. 11. Among them there were sundry believers ibid. 12. Gods Church here on earth is under persecution 6 13. Lawful to fly in the time of persecution 7 14. The large extent of the Church under the New Testament ibid. 15. The Apostles diligence and care in his charge ibid. 16. God hath chosen some to salvation 8 17. How we may know the election of others ibid. 18. Christians must so live as that even others may be perswaded they belong to God 9 19. Why God decreed to save some ibid. 20. The ends why we were elected 10 21. Sanctification the end of our Redemption ibid. 22. Christs obedience and sufferings the meritorious cause of our Salvation 11 23. Christs death is to be particularly apprehended by faith 12 24. A proof of the holy Trinity 13 25. Election the work thereof ibid. 26. Why Gods favor is to be sought ibid. 27. Ministers must labor that their people may be brought into Gods favor ibid. And may grow in grace 14 Verse 3. 1. THe sum and substance of the whole Epistle 14 2. Gods blessing man mans blessing man and mans blessing God 15 3. Gods mercies to be thought on and spoken of with admiration ibid. 4. We must not think or speak of God but with reverence 16 5. Why God is termed the Father of our Lord Jesus Christ ibid. 6. Gods Son why termed Jesus Christ our Lord ibid. 7. What meant here by Hope 17 8. Assurance of Salvation comes not by nature 18 9. The means whereby God works Faith ibid. 10. Why termed a lively hope 19 11. Gods free favor the cause of all our good 20 12. Man could not be saved without abundant mercy ibid. 13. The means whereby we are begotten to this hope 22 14. Benefits arising from Christs Resurrection ibid. Verse 4. 1. THe Kingdom of Heaven why termed an inheritance 23 2. The happiness of Gods people in heaven abideth for ever 24 3. Why termed undefiled ibid. 4. The Kingdom of Heaven always one and the same ibid. 5. God hath appointed to glorifie his Saints in Heaven 27 6. The prevention of a conceit of the Jews and of an Objection 28 7. Gods Children shall not miss of Heaven 29 8. To be particularly assured of Heaven a special comfort ibid. Verse 5. 1. THe prevention of another doubt 30 2. Gods Children have many Enemies to hinder their salvation 31 3. Christians cannot stand of themselves 31 4. Gods almighty power is sufficient to uphold us against all our enemies 32 5. Gods people are kept through Faith 33 6. How Faith bringeth us to Salvation ibid. 7. Christians must not look here for outward prosperity 34 8. The fulness of our happiness not to be had here 35 9. The
ordained most men to destruction then is his justice greater then his mercy We must not measure his justice and mercy by the number of the one or of the other for if there had been but one onely saved it had been as great mercy as his justice in condemning the rest for if but one had been saved it must have cost the death of the Lord Jesus such was our misery Now what a mercy it was that the eternal Son of God equal with the Father and in whom he was well pleased should not onely abase himself to our nature but to our infirmities yea to sorrows and great indignities nay to death yea a cursed death O who can express this love It was a wonder he did not rather suffer us all to perish then his Son to endure the least of these Then he hath ordained the means of their condemnation namely sin and so is the Author of sin True he ordained and decreed that there should be sin in the world as he did of the fall of Adam but not as is sin and evil but as whereby and out of which God draws glory to himself and it was necessary that there should he evil in the world as well as good that a way might be made for setting out Gods mercy in pardoning some and his justice in punishing it in others but so as the Lord is no way faulty He ordained willingly to permit it as it hath respect of good in it but as no actor of it He put no evil in Adam nor any man but onely willingly permitted his fall c. 2. This should and may stay our mindes when we see any great Professors and men of excellent parts fall away It s no other then that an Hypocrite and one that never was sound nor elect of God is now discovered and let none that can prove their election be overmuch troubled onely walk reverently but never be dismaid with deadly fear They fell because they were not elect and you being elect shall be therefore sure to stand and thus our Savior comforts his Disciples That none was lost but Judas who was the son of perdition so did Paul the Christians notwithstanding the revolting of Hymeneus Philetus Alexander c. If it were not for this what a deadly fear might this breed in weak Christians to see those so far their superiors in knowledge and gifts to fall away Thus of the first The second is this That This was of his own will and for no cause out of himself for the Lord infinite in wisdom and holiness needs not as man to fetch the reason of his purposes forth of himself He will have mercy on whom he will have mercy and whom he will he hardneth He doth all things according to the counsel of his own will Is it not said O Israel thy destruction is of thy self and He that beliveth not is condemned and Except ye repent ye shall all likewise perish Cursed be the mouth that saith not so even that every mans destruction is of himself and his own just desert but we must put a difference between the decree of God and the execution of it God condemneth no man upon his bare will but his own just desert Sin comes in between the decree of God and the execution of his Decree as the cause of Damnation If then it be asked Why is any man condemned For his sin But why did God decree to condemn any Because he would As no man is saved but by Faith in Christ and Sanctification of life which yet is not the cause why God appointed him to Salvation but because he would so there 's none condemned but for his sin yet God ordained him not thereto because of sin but because of his own will If any ask further and why would he That a note too high for man or angel to sing but there in humility we must rest and not put the Lord to render a reason of all his decrees or doings which even princes will not do to their subjects he raised up Pharaoh c. even because he would get glory out of him and by his means This condemneth the Opinion of foreseen works good or bad as of this because he foresaw some would be bad and refuse grace he therefore Reprobated them c. but God loved Jacob and hated Esau not onely before the had done good or evil but before there was any thinking of good or ill If foreseen sin be the cause of Reprobation then on the contrary foreseen grace of Election but the Epistle to the Ephesians sheweth the contrary hereof Faith and Sanctification followeth upon Election as fruits thereof therefore go not before as any causes so do Infidelity and impenitency follow after Reprobation If foreseen sin had been the cause of Reprobation then we should all have been refused for he could not see us but all sinners But as the blinde man was not so born for his own or Parents sin but that the work of God in curing him by a Word might be seen so was it in this business Thus of the second The third is this That The Lord hath done this most justly His will is a rule of Righteousness and he can do nothing but most holily and justly Is there unrighteousness with God God forbid Though we cannot see into the justness of it yet we ought to acknowledge it The Sun may shine and that brightly too though a blinde man see it not Man was made holy and having free-will by his willing sin lost his state and still sins willingly It seems cruelty in the Lord to appoint most part of mankinde to Destruction He did it not as ayming at their Damnation but at his own glory which is more to be regarded then all the World And shall the Clay say against the Potter Why hast thou made me thus and thus may not he do as he list So may not the Lord get glory by his own creatures which way he will And do men for their pleasure hunt the Hare and Partridge or kill not onely Flyes and baser creatures but also Fowls with their grins in like maner appointing Sheep Oxen c. for the slaughter and shall not the Lord have as much Soveraignty over men the work of his hands we cannot make a Fly or Flea yea it s more reason that the Lord should be glorified if he would with the Damnation of all mankinde then that the killing of a Hare nay a Fly should serve to the honor or pleasure of the greatest Potentate of the world What if he had ordained none to Salvation who had had cause to complain Besides with what patience bears he with them and their blaspheming of him every day What marvellous benefits and comfortable good things bestows he upon them houses lands wealth health peace who might destroy and send them to
for we know not who they be for whom Christ dyed let us take knowledge of Gods Ordinance all be not saved for there is no Election where all are taken Besides if he did Elect all and all be not saved as we know they are not then is God hindred of his will which were impious to imagine He doth whatsoever he will and man cannot over-rule his will 2. That the cause why God ordained some men to Salvation was because he would I will have mercy saith he on whom I will have mercy It s according to the good pleasure of his will nothing out of himself He saves no man but by faith in Christ and new obedience but this was not the cause of Election but the will of God onely for we must put a difference between the Decree of God and the execution thereof 1. This confutes that opinion of foreseen Faith and Works Faith and Sanctification are the consequents of Election and not any thing precedent God could not see any difference between men that some would of their own accord receive grace believe and obey for there is no such thing in our nature we are all alike And could noâ— the Lord as well chuse men to Salvation freely before the World as in the World to bestow grace upon them denying it to others and hereof not mans Salvation but his own glory is the further end 2. This ought to binde us to thankfulness and duty to God for ever that of Free grace hath loved us and to walk humbly before him acknowledging nothing in our selves but wretchedness and that all our welfare past present and to come is of his free and especial grace By grace we are saved 3. That the number of Elect is small Many called few chosen Christ calls his A little flock that shall have the Kingdom True by themselves they are numberless The true Israel of Jews and Gentiles that already are or hereafter to be gathered by the Preaching of Christ and the Gospel is to man without count yet if compared to the wicked they are onely an handful As may appear before Christ when onely the little handful of the Jews was Gods Church and among them most Hypocrices and Idolators few true worshippers of God Since Christs coming and at this time what vast Nations know not Christ What a breadth under Antichrist that know him corruptly and among our selves that have him truly Preached and offered in the Word and Sacraments yet how few believe and obey and have the inward calling which should make Election known And its certain and determined the number can be made neither less nor more How ought this to whet on our care and diligence to know our selves of this number That which all have no man greatly esteems but that which few have most strive after as Wealth Honor Offices c. so should we in this If of Twenty Traitors a Pardon were but for six what earnestness would be in all to know whether they were of that small number Is it not therefore fearful to see how desperate the world is that this being so yet so few lay it to heart but rather are so secure as if very few were appointed to miss of Salvation and as if all mens names were written in the book of life But we must give diligence to make our calling and election sure 4. That they which be Elect cannot but be saved they cannot perish God will certainly call them out of the world and their bad estate and being effectually called he will keep them to Salvation that they shall never perish He will not lose one but call them either ordinarily by his Word Preached if it be in the Church or by some extraordinary means if it be among Gods enemies Among our selves they that belong to God shall at one time or other be brought to the Word or the Word to them and hence comes the removing of the Gospel from place to place How many have been brought to the Word upon occasion of a Marriage or to see their Friends or to wait on their Masters or to speak with some body at Sermon or to make their Market or being provoked by some Neighbor c And hence it is also that when the Word is Preached some have their hearts opened humbled converted others remain blinde and impenitent namely because God hath elected those not these True it is that the Elect before their calling are as other men as bad as the worst yea commit any sin that a Reprobate doth save that against the Holy Ghost What were Abraham and Paul the one an Idolator the other a Persecutor Hence the World lasts still to gather up the Elect behinde Whosoever belong hereto shall certainly be called 1. This confutes that blinde and desperate speech of them that say If they be Elect they shall be saved howsoever they live This cannot be for whom God hath Elected he will call they shall have the means and they shall be effectual therefore thou must come to the means and pray they may be effectual If thou contemnest the means and wilst not be obedient thereto it s a certain argument of no Election for whom he Ordains to the end he Ordains also to the means so also having once effectually called them he will never lose them His gifts and calling are without Repentance The foundation of God standeth sure having the Seal The Lord knoweth them that are his They may indeed stumble and fall but by vertue of Gods Election they shall rise again as did Peter and David Their falling shews their own weakness their rising the unchangeableness of Gods Election The Apostle speaketh to whole Churches that they were Elect of God and yet many fell away 1. He so speaks in respect of the better part the true Elect among them 2. In the Judgement of charity for that they did outwardly profess the Word of God and live within compass and so we do and must esteem of such till they shew the contrary It s said Him will I blot out of my book It s no more but declare by my Judgement that they were never written therein by discovering them to be but Hypocrites But Moses his wish was To be blotted out of the book of life and Pauls To be accursed from Christ. These were but to shew their fervent affection to the people and exceeding zeal to Gods glory not that they could so be But saith our Savior I have chosen you twelve and one of you is a Devil This is meant of an outward choyce to the office of Apostleship and not the eternal decree of Gods Election And 2. This is matter of exceeding comfort to all that can prove themselves of this number They must not be dismaid though they be weak and see
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
Gods love is no want of any thing needful worldlings indeed do greatly seek after wealth for their children and rejoyce to see them wealthy and healthy though in the mean time they see in them no true tokens of Gods favor but alas what are these It should more glad us to see an humble godly heart turned from sin and embracing righteousness though sickly and poor then to flow in all the wealth of the world and be ungracious and to come home in a Gold chain or to hear that our childe were like Joseph the second man in the Kingdom without grace But men do for their children as for themselves labor more for goods then grace But what shall we say to those Ministers that check their people for forwardness and seek to discourage them what also to those Parents that are so far from desiring grace for their children as they check and discourage them for their forwardness thereunto such would like them rather if they saw them jolly as the world Oh a hard part of Parents Be multiplied He desires not that they be once taken into Gods favor and his other graces begun in them but that they be continued and daily encreased more and more He was covetous to have his spritual children thrive apace and grow very rich in grace Such covetousness even a desire to joyn grace to grace is both for our selves and others commendable So should a Minister desire that his people may not be a little better then the worst but to exceed others by far that they may answer the time and means and to this end as to pray so to call upon them continually and they not to think amiss of this but to rejoyce in it as a special fruit of his Love so must Parents to their Children God gives us leave to be covetous in these things and to joyn grace unto grace as men do house unto house so shall we honor him much for a little grace will go but a little way Thus shall we benefit our Neighbors much when our branches spread far and our lips feed many Thus shall we have a large Testimony to our selves of our Salvation while we live and make a wide entrance for our selves into the glorious Kingdom of our Lord and Savior Jesus Christ. Verse 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead NOw followeth the substance of the Epistle consisting of Doctrine and Exhortation Doctrine to the thirteenth Verse Exhortations in the Verses following The Exhortations are to continue constant in the profession of the Gospel of Christ and to stick close to that Salvation purchased by Christ and revealed therein and that they would lead an holy and and godly life answerable to this profession and Gospel both in their general and particular callings yea now in their present troubles and notwithstanding any other they might meer with hereafter Now this being a very weighty building therefore he had need lay a foundation fitting for the same and so he doth which is this namely The singular benefits that we receive by Jesus Christ his Death and Resurrection viz. Assurance of Salvation Hope Joy Peace c. and at last everlasting life in the Kingdom of Heaven all which are revealed and wrought in us by the Gospel which is no new Doctrine but that which of old was revealed to all the Prophets though now more clearly and fully manifested Therefore seeing God hath done so great things for us by Christ Jesus and these things are revealed in the Gospel which is very ancient good reason they should cleave to Christ and be carried after no other way of Salvation accordingly walking worthy of the benefits they have both already reaped hereby and may further hereafter The Doctrine setteth forth the great benefit that we reap by Jesus Christ namely That we are begot to a lively hope of Salvation and of being partakers of such an inheritance as is without comparison which is every way set forth according to its excellency where we have 1. The benefit That we are begotten to a lively hope 2. The moving cause The abundant mercy of God 3. The means whereby namely The Resurrection of Jesus Christ 5. The end That we may partake of Salvation which he calls an Inheritance and describes it by several properties Blessed be God For the maner of speech we read of three kindes of blessing in Scripture 1. God blesseth man when he bestoweth upon him his favors and good things earthly and heavenly 2. Man blesseth man and that either ordinarily when he prayeth to God to bless him Thus Moses is appointed to bid Aaron bless the people and the form of prayer is set down Thus Parents bless their children and we are to bless them that curse us or extraordinarily when by the Spirit of Prophecie the Prophets of God have not onely prayed to God for a blessing on their posterity but have pronounced a blessing upon them foretelling what their state should be in time to come As Isaac blessed Iacob and Esau Iacob also his Sons and Moses the twelve Tribes at his death 3. Man blesseth God when he ascribeth that honor praise and thanksgiving which is due to him for his Mercy Wisdom Justice Truth not when we give him any thing he hath not that cannot be but when we ascribe and give that to him which is most justly due to him already Thus understand we the phrase here as elswhere often For the matter Being to repeat the great benefits that come to us by Jesus Christ he doth it not barely but begins with praise and thanksgiving for the same Blessed be God c. saith he as if he should have said For these unspeakable and great benefits bestowed on us unworthy ones Oh my soul Spirit and all that is in me come forth to render thanks to God Teaching us That When we speak or have any occasion to think as we ought often to speak and think of Gods mercies especially his special mercies that concern our Salvation we should do it with admiration and setting forth his praise Thus both David and Paul Even his outward benefits ought to stir us up unto thankfulness how much more ought we to be stirred up for spiritual favors and deliverances from the bondage and thraldom of Sin Satan and Hell how can we do any less All creatures Sun Moon Fouls praise God in their kinde and yet they have onely been created what we then that have been redeemed when we were lost They that have felt their bondage and finde themselves delivered cannot but break out into his praise Indeed the common sort that have those things but in their brain onely and never had the feeling of the one or of the other they can speak
of these things but faintly and from the teeth outward and not from the heart as others but for any to boast of great matters done for them and yet shew no whit that they be ravished with love to God neither breaking out into his praises in words nor shewing it in their lives they do certainly lye and deceive their own souls for they that have had experience of the sowre and of the sweet cannot but speak I believed therefore have I spoken saith David Impossible it is for any man to think of his Election Redemption Calling c. And not be ravished therewith It 's our duty then to stir up our selves often and from time to time by the deep meditation of Gods special Mercies which as it will shake off dulness so will it much revive us to duty And Father of our Lord Jesus Christ Mark that he cannot speak of God but with some token of reverence and title of his Thus as he is elswhere stiled The God of Hope the God of Peace the God of Patience and Consolation the King everlasting so is he here the Father of our Lord Jesus Christ. His practise must be our patren we must never think or speak of the holy and blessed name of God but with all high reverence his greatness compared with our baseness might induce us hereunto This condemneth as well the Blasphemy of Swearers as the unreverent takers of Gods Name in vain after what maner soever He is termed the Father of our Lord Jesus Christ not only nor so much in respect of his Manhood viz. that he took the lump whereof his humanity was framed which was of the substance of the Virgin and first Sanctified and freed the same from all stain or blemish of Original corruption and actually United it from the first conception thereof to the Godhead and second person and so framed the humanity of Christ of this substance and infused into him a reasonable soul but especially in respect of his Godhead by an unspeakable communicating of the whole essence of the Father to him before all worlds which mystery though we cannot fully understand we must believe and adore Here he is stiled the Father of our Lord Jesus Christ as formerly he was wont to be called and known by the name of the God of Abraham Isaac and Jacob to distinguish him from all false gods whereby he sheweth himself more cleerly to us and the way how we should get into his favor namely by his son there being no other way whereby our persons or service can please God If therefore we would obtain any thing at Gods hands we must not come barely to the Father as for forgiveness of sins mercy or any thing else but with respect of his son Jesus Christ by whom only he is and will be merciful unto us Speak we something of his three titles 1. Jesus a Savior so called by an Angel from Heaven ere he was born for that he was to save his people from their sins who is an absolute and sufficient Savior yea the only Savior neither is there was there or shall there be any other 2. Christ anointed to be our King Priest and Prophet through whom we are made Kings Priests and Prophets If so 1. Where be our sacrifices of our selves of Prayer and Praise Morning and Evening in our Families a Priest must not be without sacrifice 2. As Prophets do we teach our Families do we instruct and examine them 3. As Kings do we master our affections If we be led Captive of our frowardness worldliness and the like what Kings are we Look to it 3. Our Lord. He is our Lord every way by purchase and by conquest He bought us with his precious blood He also conquered all the Enemies that held us captive Sin Satan Death and so delivered us If any great man would by money ransom or by his sword rescue out of his Enemies hands any captive he were his Lord so is Christ our Lord either way Whence ariseth 1. Comfort to all that know themselves redeemed by him that he will never lose that which he hath so dearly bought and taken such pains with every way to come into the world to die for us then so to work as we may come to the knowledge of it by his Word and Spirit Whereby Faith and Sanctification are wrought in us 2. Instruction it s our duty to submit our selves to him as our Liege-lord to be his loyal people we must kiss the son take up his yoke He hath paid full dearly for our service and love his we are being now no more our own There are too too many that yet do not so cleave to this Lord and his Word but that they suffer other things other Lords to carry them away Many could be content to have Christ their Savior but they will not have him their Lord and King to rule in them and over them Let us break their bands asunder say they and cast away their cords from us And again Who is Lord over us Let such to their terror consider that fearful sentence passed against them But those mine Enemies that would not that I should reign over them bring hither and slay them before me They are counted Gods Enemies and adjudged to be slain before his face Yea he will break them with a red of iron and dash them in pieces like a potters vessel Others will let him be their Lord as far as they please and in what they list as if they would appoint their work themselves as some coy servants which the Lord will not indure Well let us bring our hearts to yield unto him as our Lord else we shall never have Salvation by him There 's no refreshing by him unless we take up his yoke both must go together they that will not willingly stoop to him he will be their Lord and King in despight of them and that to their confusion Now for the afflicted conscience that travels for mercy and pardon and desires after Christ more then all the world dost thou as earnestly desire him to be thy Lord and King and art thou willing to take up his yoke and that he shall rule and reign in thee and none else and that in all things be of good comfort thou art one of those whom Christ will save Which according to his abundant mercy c. Now we are to observe 1. The benefit bestowed for which he blessed God namely For begetting us again unto a lively hope 2. The moving cause His mercy nay abundant mercy 3. The means whereby The Resurrection of Jesus Christ from the dead of which as they lie in order Hath begotten us again unto a lively hope This is the benefit God hath begot them again to the hope of Salvation for so he means for by hope is not
strictly meant that grace of hope which proceeds from Faith which is that whereby we wait patiently for that which by Faith we believe but it s here meant of both faith and hope even assurance of Salvation Hereunto saith he they were begot again Whence note That We have not the assurance of Salvation of our selves by nature or by our first begetting no by nature we are the children of wrath enemies to God dead in sins and trespasses having no hope and without God in the world Nay to have Faith and hope of Salvation is the onely work of God as our Savior unto Peter upon his confession of him Flesh and blood hath not revealed it unto thee but my father which is in Heaven So may we affirm about this particular See to this purpose Joh. 6. 29. Acts 16. 14. Eph. 2. 8. Phil. 1. 29. Heb. 12. 2. The titles given unto Faith shew as much as precious Faith the Faith of Gods elect most holy Faith have we any such thing in our selves The means whereby he works this Faith are 1. The outward Ministery of the Word 2. The inward working of Gods Spirit preparing us by the Law then working it by the promises of the Gospel Father Son and Holy Ghost work Faith God that brings light out of darkness made all of nothing and raiseth up the dead to life he only works Faith in us and puts life into these dead hearts of ours it s a great work of God that we can do nothing toward it To be humbled truly in the sight of our sins is a great work hardly brought to pass yet this no part of Faith but a preparation Then when we see them it s a great work of God that we are not swallowed up of desperation but that God upholds and works by the Gospel longing after mercy and so by degrees gives power to apply it many that long seek and cannot lay hold or having yet quickly let go finde faith a great work of God What shall we say then to the hope that 's so common in the world almost at every hand Go through a Parish and you shall finde few but hope to do well to be saved making no doubt of it having no fears asking no questions about it yea thank God they have been of this perswasion ever since they can remember Surely this is but a false hope a presumptuous conceit of their own heads without ground or bottom in Gods word an illusion wherewith the Devil seeks to undo them getting them to bear themselves fair in hand that they might not be troubled till wrath overtake them without help yea it may appear they are not begotten again to it for being asked how long it hath been thus with them they thank God they have ever been of a good belief and they have no ground for it but because God's a merciful God c. not considering that God is as Just as Merciful and that his justice must first be satisfied ere he can shew any mercy Besides they cannot say it hath been wrought as God worketh Faith in his viz. First he humbles and brings to the Gates of Hell and then lifts up this is not with them They also cannot say nor remember when it was wrought nor how they came by it nor that it hath been otherwise with them at any time Besides true Faith purifieth the heart and he that hath it purgeth himself as he is pure which is not in them but they abide in their sins at least in the love of some and have no Faith for outward things but use unconscionable shifts Therefore whereas true hope makes not ashamed but in the needful time and great day will make men lift up their heads with joy this will be like Aegypt a deceitful and broken Reed to lay them under feet that do trust to it Contrarily know we that Faith and Hope are not so easily gotten they must be wrought from Heaven herein both Father Son and Holy Ghost must joyn therefore wofully do they deceive themselves that trust to any blinde conceit in stead of the true work of God as they do desperately that put off Conversion and Faith till the latter end as if they had them at command we must in time labor for this true work of grace But if any can prove themselves begotten truly to this hope they have great cause of thanksgiving whereinto the Apostle here breaks out Oh what a thing is it not only to give his only Son to the death for us but to reveal it to us in his word and thereby to assure us that we have our part in the same and we poor sinners may come to know our sins forgiven and that we shall be saved Oh unspeakable favor I What is like this Or what can make a man miserable that hath this prize we this as a Jewel nourish we it by all good means especially by keeping a good Conscience rejoyce in it as being of more worth then all the world let not a few wants or afflictions daunt us or take away this joy It 's a fault in Christians that they will be heavy if they want something they would have Oh! Is it not enough that God loves thee Again a little cross casts us down and quells us as if we had nothing to comfort us Oh no earthly thing should daunt us while we know this He that said I could be content to lie as a fire-block in Hell till the day of Judgement so I might be sure to be saved then would have been glad of assurance in this life though with many crosses If any have not yet this hope let them give no rest to themselves till they have attained it there 's no peace without it Sin lieth at the door a wounded conscience will arrest us though we may still it for a season pacifie it we cannot till our sin be taken away and forgiven Assuredly their estate is most dangerous which neither have it nor seek after it A lively hope so called not only for that it is the hope of life but because it doth exceedingly cheer and comfort the heart of him that hath is and puts more life into him then any other thing can do Herein it is opposed against all other vain hopes of the world in outward and transitory things which yield no sound contentment to them that have their part deepest in them Herein also from the forged hope of Salvation that the world fain to themselves which also hath no life in it no heartning in it But true Faith and hope do exceedingly revive the heart which before was dead without any true comfort yea being stung by the Law and so full of terror and discomfort joy and gladness comes from perswasion of pardon Neither comforts this only in prosperity when the world can be merry but even in adversity and trouble when they
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
souls for as they that be in health must eat oft so they that have spiritual health in soul must hear oft Therefore they that loath and are weary of the Word it s a sign of sick souls having no Stomack to this food it s a sign they are dead at the heart 2. For those that feel an appetite from Sermon to Sermon and to hear oft it s a sign they see their wants and finde the goodness of the Word 3. This may stop the mouth of barkers at such as go to the Word Why were you not at Church last Sunday must you go again to day must you go on the week day too Why know ye not that growing persons eat oft are often hungry They are growing and therefore that they may grow more must use this means they that see no wants in themselves a Sermon now and then will serve their turn 3. Unpartial As the childe cares not whom it sucks rich or poor so the milk be good so must we not look at the man or at his outward appearance so as he deliver the Word of God soundly truly and sincerely that it may appear good milk Many look upon pomp and outward complements so as they set light by the Ministery of them that want them counting them plain men simple men to see to let such know that not painting of the Cask makes good wine These being the duties of the people thus earnestly constantly and impartially to desire the Word of God by the way in a word Ministers must learn their duty and how to carry themselves 1. As the People be the Children so Ministers be the Nurses therefore they must be no dry Nurses then the people shall desire and miss but have full breasts that their Children may have enough to nourish them They must Study Read Meditate Pray that their breasts may be full as good House-holders they must have old and new for every bodies turn give every one their portion and as good Nurses that fear they shall want milk eat and drink spoon-meat more then they are willing so must we study against our ease to satisfie our spiritual Children not woo-meal our Children 2. Ministers as they must have milk enough so must they have love good store to lay out their breasts publiquely and privately upon all occasions as the kinde mother that sometimes a whole day together doth not pin up close her things but lets her breast always be in readiness 3. Ministers must have much patience that though the people some or all be wayward and take not the breast handsomly yea sometime fall out with the breast when it comes too fast and fall a crying as Children do They must I say have patience and wait putting it again in their mouthes though they cag and puke it up again Milk of the Word The Word is here and elswhere compared to milk as to wine and bread this being to the Soul as those to the body as in respect of the plainness of it to yong children which is therefore opposed to strong meat that is harder Points and Mysteries of Religion so especially for the nourishing nature thereof 1. Therefore they that may hear the Word and will not starve their own souls and are wilfully guilty of their own destruction They that take away the Word from any place pluck away the childrens bread and leave the people to perish for want of knowledge 2. Christians must desire it and hunger and thirst after it praying God to continue it and that of all punishments he would not send a famine of the Word The Soul hath a life as well as the Body bodily food will do it no good therefore the Word must be had 3. This also stops the mouthes of those that wonder at Christians because they hear oft they can never be content They did hear on the Sunday must they go on the week day too Did not you eat yesterday yet will dine to day again and no marvel for you cannot live without it no more can the Soul without the Word the Spiritual food thereof And though your Soul be a small feeder and little will content it indeed nothing at all because you have no Spiritual life in you yet the children of God that are alive must have it again and again We say They that are growing must eat oft and are hungry so must growing Christians hear oft It s also compared to milk for the sweetness of it nothing sweeter to a childe then the mothers breast so is the Word to a new born Christian. They that feel no sweetness therein their mouth is out of taste with sin as they also to whom it seems bitter contrarily they that finde it sweet pleasant delightsom yea every part thereof and to whom even the threatnings thereof are welcom as whereby their corruption may be subdued it s an infallible sign that they are Gods children Besides as milk is a general food for all Christians rich and poor so is the Word the common food of all Christians the means of their begetting and edifying the greatest must look for no other so neither the poorest none must neglect it it s the common food of all that shall be saved Happy is the Land therefore that flows with Peters milk and Davids honey they have the best Spiritual complexions that be fed therewith Sincere That is Pure Unmixt a borrowed speech from honey that is not mixt but sine cera without wax and it s so called not onely because its the purest thing in the world and therefore we oâ—ght to desire it the more earnestly but because there be such as will deal with the Word as Hucksters that sell milk and mingle it with water so some mix the Word with Errors and deliver it not sincerely whereof accordingly they were to take heed Hereof he had great cause to warn those Jews because there were false Teachers that labored to draw them from Christ altogether others joyned Law with Christ as if Salvation were not by Christ alone This was to put poison in the milk 1. This teacheth Ministers to preach the Word sincerely without mixture For matter all must be according to the Law and the Testimony and the Ballance of the Sanctuary so that they may boldly avouch thereof that Thus saith the Lord they must speak as the words of God and his Oracles And for maner it must not be carnal in humane eloquence and curious words of mans wisdom such teaching darkens the Word The Lord hath left us marvellous things in his Word and yet in a very plain maner He saith they be wonderful in one Verse and in the next That the entrance into them giveth wisdom and sheweth light So must Ministers deliver it in an holy kinde of plainness not mingling therewith carnal and fleshly eloquence
hold on In his death he shall not be comfortless but finde enough in Christ to carry him to heaven though through the gates of death He knoweth whom he hath believed At the day of Judgement he shall not be ashamed but lift up his head with great joy when he shall see Christ coming in great glory and power to save all them that have embraced him and to receive them into the glory which he hath prepared for them then shall he be our Judge who hath been our Surety and Savior Contrarily they that believe not in Christ are never in quiet as the Papists that hope to be saved partly by Christ and partly by Works are often even the wisest of them distracted and cannot tell when they have done enough to rest in and so are ever suspitious and doubtful tost to and fro as one upon a ship mast So the wicked among our selves that believe not in Christ though some securely flatter themselves are for the most part doubtful having ever and anon thoughts that all is not well and so not knowing what shall become of them and though they love their lusts so well that they will not part from them for Christ yet often do their thoughts accuse them of their Whoredoms Deceits wicked Courses their hearts misgive them and so indeed their lives be as if one should lie in a bed too strait and the clothes too short and so they cannot sleep whereas he that is assured of his happiness and his heart witnesses his upright care to obey Gods will his bed and clothes be large enough he sleeps quietly and rests on a soft pillow his good conscience In the hour of death they are fearful disquieted and in death they are confounded when they see the Devil ready to carry their souls to hell At the day of Judgement how will the Jews and Turks that altogether reject Christ be ashamed and confounded when they shall finde that their imagined Christ and Mahomet hath deceived them and led them into a false hope O what a case will they be in when they shall see the true Christ whom they have rejected come to judge them O what wailing will there be how will they run up and down and what would they not do if they knew any way to help themselves then shall they finde it too late to sue to him Then will they sue to the hills to fall upon them and the mountains to cover them a poor request which yet shall not be granted them So all wicked men among us that have not kissed the Son but broke his bands and cast his cords from them that have had him offered to them but have not embraced him nor believed in him chusing rather to continue in their lusts then to have their part in him their condition is fearful O that all would embrace Christ whilst they may who else shall have sorrow and shame for their portion This phrase also implyeth That Believers can never fall away wholly nor finally as the Papists teach for then they might come to be ashamed They may be shaken for the tryal and strengthening of their Faith but overcomed they cannot be by all the gates of Hell Verse 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Verse 8. And a stone of stumbling and rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed NOw that which the Apostle had cited out of the Prophet and was indefinitely spoken of all and every one he comes to apply particularly to the Jews that he wrote unto both believers and unbelievers shewing the happy state of the one and the miserable condition of the other one and the same Christ being to them diverse To Believers precious and fruitful to Salvation and all good but to the unbelievers and disobedient a stone to stumble at c. though not of his own Nature yet through their infidelity so that they should not onely have no benefit by him but destruction stumbling at the word that foretold of him and now testified of him But least any should wonder at this madness in men the cause is set down that as God ordained some to life and so to embrace Christ unto Salvation so some others to stumble against him to their ruine Besides this he also removes a common and great scandal and log out of the weak and common peoples way and that was that whereas he had spoken so much of Christ they could not see him to be such a one and their learned Doctors and Rabbies Scribes and Pharisees High Priests and Elders they could no way think well of him they judged him a deceiver and pursued him also which they would never have done if he had been the Savior and corner stone as you speak c. But for this faith the Apostle If it were a new thing that you never had had warning of it were somewhat but this is no other then was foretold in Davids time so long ago therefore it needs not seem strange to you yet their strugling was in vain for in despite of them he was made the head stone of the corner This had been indeed a great temptation if they had been to consult onely with reason For what should they have thought but as they were taught and learned of their gave Teachers of whom that People had a very great and high opinion But considering Gods decree and that he had foretold it should be thus and that God would save his Church by such a way that worldly wise men thought not of and would effect his purpose not onely without the help but even against the will of the great men of the world it could not much trouble them And in that the Apostle doth apply that which was indifinitely said of all to particular persons we may learn how to use the promises of God laid down in Scripture even to endeavor to apply them to our selves particularly This is the nature of true Faith It s but a cold and dead thing to believe those things in general to be true which Hypocrites yea Devils do but this to make them ours as David My Lord My Castle My Refuge and Job My Redeemer and Thomas My Lord and my God and Paul Who loved me and gave himself for me is that we must labor for This particular Faith is that which is to Salvation signified by eating and drinking and Faith is compared to an hand and in our Creed every one of us is particularly bound from our hearts to say I believe How may we come to this particular perswasion A person humbled and seeking earnestly God sends his Spirit to witness to his of the same wherewith that it may appear that it s no presumption nor deceiveable
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
great ones for gifts revolt and come to nothing They fell being ordained thereunto thou shalt stand though weak by vertue of Election This also comforts when we consider our own frailty Satans subtilty malice and diligence and his great conquests in the World though there be matter from hence to make us humble and fear and stand on our watch yet no cause of despair that we shall fall finally True if we were in Adams case and our Salvation were in our own hand to lose we might so fall but we are kept of God the Father he Elected us and committed us and gave us to the Son to be Redeemed and the Son having so done commits us back again to the Father to be kept by his power Therefore we are in a strong hand and none can pluck us out of it This heartens in the service of God to go on chearfully in duty 5. That a man may come to know and to be assured of his Election Hereof see Downhams Spiritual warfare page 186. where the point is handled This bewrays the wicked cruelty of the Papists who for their own gain keep back this comfort from the people making them believe it were presumption to be assured but they must be of good hope say they and for the effecting of it they must go on Pilgrimage to such and such Saints do such Works make Vows to build such a Monastrey repair such a Church and give thus much to the Priest for Trentals Masses and Dirges that if they come into Purgatory hereby they may be speedily holpen out O what thanks owe we to God that we are delivered from such Tormentors And if any of our Consciences be wounded we we are led to the Free-grace and all-sufficient Merits of Christ and so are bound up and soundly comforted finding that whereon firmly to rest whereas they leave any in as bad or worse case then they found them who having done as they were by them enjoyned are at as great uncertainty as they were before So that we under the Gospel save the extream toil of our Bodies the robbing of our Purses and that which is worst of all the discomfort of our Souls which they under Popery and Popish Teachers undergo and are faithfully dealt with by the mercy of God and Merits of Christ God hath not appointed his Servants to wrestle with Flesh World and Devil and all opposites and left them onely a blank and uncertain hope but an assurance of their Election past and Salvation to come which carries them through all and is the foundation of a good life The Notes of Election are 1. Faith 2. Sanctification 3. Obedience to the Word 4. Love to the Saints as may appear in these Scriptures following Acts 13. 48. Romans 8. 1. Psalm 15. 2. 2 Peter 1. 5. John 10. 27. with John 3. 14. Epistle the first These though some imagine they have but have not as one may dream of great Wealth yet waking is Poor yet as a Rich man may know he is Rich they that have them may and do certainly know they have them Every of which is required to Salvation 1. Seeing the Lord hath left this to be obtained by the Sons of men here on Earth how should this provoke every man with more carefulness then can be expressed to finde out this Pearl If we upon tryal of our selves can prove by these and the like infallible arguments that we have found it then may we rejoyce above all rejoycing yea more then if we were Crowned Kings to day for the priviledges of the Elect are most sweet and admirable 2. O be thankful to God highly stand and wonder at the greatness and freeness of this favor all thy days that he passing by so many thousands as good as thy self should yet choose thee 3. Yea Covenant to give thy Body Soul Life and all to glorifie him in a most zealous and faithful maner As a man choosing carefully an Arrow out of his Quiver looks it should go right and flie far over another O let us do so in the service of God and all good works O what shame is it that such persons as have this assurance should be dull and slow If upon tryal we cannot finde these notes of Election What then Why what hast thou upon tryal O saith some poor soul if there be no notes of Election but these I am in a woful case and yet I have been laboring hard about this matter to make my state good if it might be possible Well you say well that is a good sign Are you utterly lost in your selves Blessed are the poor in spirit Dost thou mourn under the heavy burthen of thy sins Blessed are they that mourn Hearing of Christ dost thou highly prize him earnestly long after him Blessed are they that do hunger and thirst after righteousness And dost thou desire to take up Christs yoke though yet thou findest little power Why these be good signs and marks of Election as well as the other every thing must have a beginning Never leave till thou come to such a pass that thou canst prove thine effectual calling and shew it by good fruits But if thou hast none of these at all no sight of misery no burthen of sin no purpose to come out thereof but hopest to do well though thou livest after thine old lusts O hang down thy head go mourning all the day as one that hath lost his only Son Thou hast no mark of Election but of the contrary we pity them that have Tokens of the Plague upon them but these are infinitely in a worse case these have Gods Tokens upon them even of Gods Enemies and Reprobates whether these have cause to be jolly or no judge you Q. Whether can we be certain of anothers Election or not A. Certainly we cannot by the same certainty that we may be of our own but probably we may and very strongly of some as we may be sure in every true visible Church there be some Elect also we may know particular persons as John the Elect Lady and Paul Clement with others But for certainty we cannot as we know our own by the witness of Gods Spirit to ours and by the assurance of Faith therefore they are proudly conceited that think they have so much discerning as if they be in a mans company a few hours they can judge whether he be the childe of God or not fie upon this arrogancy The Disciples could not do so by living with Judas a good while together but askt Is it I There have been some have gone so far and carried it so smoothly as for sundry years they have deceived many not onely of the people but of wise and faithful Ministersts God knoweth the heart certainly we may guess and the more godly wise any is the better he can discern but very probably and by the judgement of charity we may judge more
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
of the Moral Law and the uttermost extremity of it which of the unbeliever is exacted but on the behalf of Believers is taken away by Christ so that though in them there be many wants yet God in Christ Jesus will accept the will for the deed he will accept of their hearts and of the truth of their actions pardoning their infirmities Hence it is that now they flee not from the Law as a cruel Tyrant but come thereto as to a Schoolmaster to instruct them in Gods will 4. We are freed from the Ceremonial Law whereof the Sacraments Sacrifices Rites Purifyings c. were meer shadows till the body came So from bondage in all things indifferent as meats drinks days and the like which were rudiments serving for the minority of the Church There is now no indifferent thing we are bound in for Religions sake or from which we are to abstain for conscience sake much more are we freed from all mens Traditions which serve not to binde the conscience wherewith notwithstanding the Church of Rome endeavoreth to hold people in base and deadly bondage as the Scribes and Pharisees of old and that for Conscience and Religions sake The Kingdom of God is not meat nor drink neither if we eat are we the more acceptable or if we eat not the less 1. This is a wonderful consolation to every Christian whoso can prove themselves Believers they are the onely happy persons in the world they onely are free Art thou such a one be of good comfort there 's no condemnation to thee though thou hast been stung with sin yet seeing thou hast had grace to look up to Christ Jesus thou art cured Christ hath dyed for thee thou shalt not perish but have life everlasting Who shall lay any thing to thy charge Christ hath paid thy debt to the uttermost farthing when therefore the conscience of thy sin troubles thee with the danger thereof and the Devil pursueth thee with temptations O then look up to thy Surety stick to him he hath perfectly discharged thee Though there be a Hell wide and large and the burning thereof as it were fire and much wood which the breath of the Lord as a River of Brimstone doth kindle and wherein thou hast deserved to have thy portion yet there thou shalt not come Christ hath given a discharge for every one that believeth in him Thou art humbled the Spirit of God beareth witness to thine that thou art Gods and thou findest in thy self the fruits of faith be of good comfort God can as soon deny himself as that thou shalt perish O what cause have we to thank God for Christ Jesus and all the means whereby we came to faith and to be Christians we can have no curse in this world crosses for good are no curses death shall do us no hurt yea turn to our especial good Art thou a Believer then art thou no longer the Servant of sin to be at the command and follow it in the lusts thereof though thou canst not do as thou wouldest yet having thine understanding enlightened thy will and affections reformed and thine heart changed c. thou hast a blessed freedom a pledge indeed of that perfect freedom thou shalt have in Heaven yet labor every day to be more freed from the bondage of thy corruption and set at liberty to serve God And is it not a wonderful comfort that we may offer up Spiritual Sacrifices acceptable to God through Jesus Christ and that we are enabled in some measure to do the will of God and that with delight and that our works though imperfect and done in weakness yet being done in Truth are accepted of God who hath compassion on us as a father on his son He that is indeed a true Believer is the onely free person in the world so free as nothing can make him otherwise let him be bound with sickness with poverty with imprisonment let him be tyed hand and foot let him be chained about the neck to a prison wall c. yet is he free free from sin and damnation free from the bondage of the Devil is a conqueror over temptations hath a free minde to serve God and even then with Paul and Silas and the three children can sing and laud his name O praise God for this walk thankfully and joyfully love the word and search it where these blessed prerogatives and priviledges be enrolled It s a great fault we rejoyce no more herein especially considering the price that our freedom cost 2. For them that cannot prove themselves Believers O let them labor to have a part in this freedom Rome had great priviledges therefore many sought and that with great sums to be free of it When the Jews were freed from Hamans conspiracy and had the Kings favor many become Jews O so me thinks many should desire to become Christians that they may partake of this freedom which is more to be desired then the whole world Till you be freed by Christ you are in woful bondage When the Son shall make you free then shall you be free indeed till which time you are bound indeed and that in a fearful maner the curse of God follows you whithersoever you go or ride you go not over a stile but you may break your neck get up on your horses but you may receive some deadly blows to send you to Hell take tools in your hands but you may mischief your selves thereby you may be swallowed up as Korah drowned as Pharaoh burnt with fire from Heaven as Nadab and Abihu eat up with worms as Herod Being unbelievers you have no warrant to the contrary every minute you hang over the pit of Hell for whom it gapeth You are also slaves of the Devil at his command and do base work for a woful master whose wages will be accordingly But this the world will not believe they dream not of Spiritual bondage neither consider that their hearts are fast locked in unbelief were they sensible hereof they would seek by all means to be rid of the same they would be afraid even to sleep this night lest Hell should catch them ere they awoke lest their souls should be fetched from them being in this condition O never be quiet till you know your selves freed by Christ to this end humble your selves confess your deadly bondage bewail it to God cry for pardon rest not till you receive a gracious answer never leave waiting on God in his Word and craving his Spirit till he change your hearts and make you free whence will spring peace of Conscience and joy in the Holy Ghost What are Riches Wit Civility yea the gifts of Knowledge Utterance and hearing of the Word with joy and the like without this This is to be known by Faith especially But how do most content themselves to hold the hope of Heaven by sleight conceits of their own rather then seek by sound
arguments from the Word to be assured thereof Is not this fearful It s time for us to awaken our selves and to ransack our Evidences weak holds will vanish when strong temptations come O get we the shield of Faith which will quench all the fiery darts of the Devil He is such an adversary that we had need be throughly armed being to encounter with him And not using your liberty for a cloak of maliciousness Here 's the abuse of Christian liberty They were freed indeed but he would not they should stretch their liberty further then was meer or abuse it any way as a cloak and cover for any licentiousness or naughtiness whatsoever Here note That Through the evil heart and corrupt nature of man not onely the creatures of God but even his holy Ordinances and the very best things are subject to be abused The Gospel was foolishness to the world and Christ Jesus himself a stone whereat many did stumble Thus the Doctrine of Predestination many turn to a desperate course of doing what they list The Doctrine of Gods great mercy most take as an emboldening to sin so is the Doctrine of Justification by Faith onely and of Christian liberty abused unto licentiousness Even the Apostles writings were by some wrested to their own condemnation 1. Seeing our nature is so apt to abuse such things it behoves the Ministers of God to pray to God for wisdom that they may deliver wisely and warily as all points of Doctrine so especially those that are most apt to be abused They must so handle the Doctrine of Gods judgements against the wicked that the godly humble be not dismaid and so comfort the godly that the wicked be not emboldened but each have his portion that 's due to him 2. This rebuketh as in general all such as shall thus abuse any holy things of God so in particular all abusers of Christian liberty whether such as turn it into carnal licentiousness as the Familists and Libertines and too too many in this Land in solemnizing the Feast of our Saviors Nativity or such as turn it into civil liberty and freedom from civil subjection as of old the Jews which looked for earthly priviledges and immunities by Christ and of late the Anabaptists How many hearing that we are freed by Christ from the rigor of the Law make no more account of it as though a believer freed from the curse and rigor of it were not yet under it while he lives How many make Religion a cloak for their naughtiness and whoredoms being very diligent at Sermons and outwardly very devout that they might be the less suspected as the Scribes and Pharisees which devoured widows houses and under colour made long prayers How many hearing that the Ceremonial Law is abrogated by Christ will not therefore read any part thereof nay scarce any of the Old Testament shaking off the Testimonies cited out of it ignorantly saying O the old Law is abolished How many now hearing that we be not under the bondage of any thing indifferent rush out into all excessive and vile abuse of the same without keeping any bounds or going by any rule They will eat and drink excessively at all times wear what apparel they list without respect of their degree for the matter of it or the fashion for the maner So for recreations they dare run unto those that be unlawful and use those that be lawful without all bounds of moderation But of the use of things indifferent there be three restrainers Gods Words The Laws of Magistrates and the rule of Charity Gods Word where are rules whereby to guide us in the use of things indifferent as that they be decent of good report done to edifying used in sobriety and modestly tend to the glory of God and to make us fitter for duties The Laws of Magistrates whether Civil or Ecclesiastical for if they command in things indifferent and be so in their use also as well as their nature and be according to the rules of the Word then they are by the Magistrates commandment made necessary as for abstinence from flesh not for Religion but civil respects So if they forbid men to wear silk upon some special causes or to hunt within such a compass these were before indifferent but now necessary The rule of charity we must not use indifferent things to the offence of our weak brother or to cause him stumble or hinder him any way in the course of his Salvation Indeed for obstinate ones that will not be perswaded we are not bound to respect them as Paul that was content for the week Jews to circumcise Timothy would not after because of their obstinacy consent that Titus should be circumcised Our Christian liberty is an holy thing precious indeed and dear O let 's not abuse it let 's not suffer our selves to be intangled again with sin or the works of the Devil and fashions of the world from which Christ hath freed us Neither let us suffer our selves to be made the Servants of men or to be brought into subjection of mens Traditions or the superstitious use of things indifferent as the Papists thus hold poor people in bondage it cost Christ a dear price to purchase our freedom Contrarily Take heed we abuse it not to wantonness and licentiousness but use it to the glory of God our own good and the benefit of our Brother Remember we also that our freedom by Christ doth not exempt us from subjection to Magistrates Christian liberty and civil subjection may well stand together Even Christ himself and his Apostles were subject unto the higher powers neither hath he purchased liberty for any to do hurt or cross his Fathers order But as the servants of God Here 's the right use of Christian liberty we must use it as Gods servants that are freed from sin to serve him in obedience to all his commandments and this of subjection among the rest A Christian though he be free yet is he a Servant still He is freed from Sin Hell Damnation and the Devil to serve the Lord of Heaven and Earth an happy service a most blessed change A Christian is of all others the most free and yet the greatest Servant The greatest Christian the greatest Servant He that will be greatest let him be servant of all We must serve God in the duties of his worship both privately and publiquely and that zealously and we must serve men to the good of their souls and bodies by Admonition Exhortation Consolation Example and Prayer This is no bondage but the happiest liberty that may be Comfort and joy accompanies this service for the present whereof the end will be life everlasting Not to serve thus but to be under the service of sin is of all others the basest bondage As therefore we would serve the Lord with all our might and shake
's a way that seemeth good in a mans eyes but the issues thereof are the issues of death To those whom God means to save he sends his Word and Spirit and so opens their eyes to see that they be out of their way and that not onely prophane persons but also some hypocrites that have contented themselves with some common things as Herod did and sometimes civil persons that thought their state very good that God opens their eyes to see it to be woful and make them hasten out of it saying as those in the Acts What shall we do to be saved we finde we are in the way to damnation but most men will not be perswaded of this but go on with a liking of their way though it be to their destruction To this end Ministers must preach the Law and shew men that be out of their way people must take out this lesson and this is the first till this be nothing is 3. As the sheep is most subject to wander but of all Creatures hath least wisdom to finde the way home again so no natural man can come home to God alone we can go further and further from God but to come home one step we cannot we are blinde and cannot see a step of the way have no minde but to wander All the thoughts of mans heart are onely evil continually we cannot think a good thought No man can come to me saith our Savior except the Father draw him If any be come home to God from his wandring state let him give all the glory to God and know that there was no difference between them and those that yet wander if God had not sought them and as it were fetcht them home on his shoulders if God had not thus done for us we had wandred to this hour yea to our dying day as well as others therefore wonder and praise God And for those that yet wander let them not bless themselves as if they could turn to God when they list as many think Oh they will cry God a mercy at their end c. but while you have life and time with the means entreat God to bless the means from Heaven to be mighty to open your eyes and to bring you home from straying into the way that leadeth into eternal life 4. As the sheep that is wandred is in manifold dangers so and much more certainly is every natural man in inevitable danger if he so continue He is out of Gods special providence as the stray sheep is from the tendance of the Shepherd his eye is not over him He hath no certain abiding as Cain knows not what to do he is separate from the company of Gods people and what evil may not then befal him As a sheep is in danger to be carryed away by diverse Lords into whose several grounds he cometh so is a natural man in danger of the Devil the World his own lusts in danger to fall into every sin what hath he to stop him into any plague or punishment that ever fell upon any what promise hath he to the contrary yea as sheep are apt to fall into the mouthes of Dogs and Wolves so may the natural man fall into the paws of the Devil and be turned into Hell he knows not how soon Is not he in danger that is naked in a field and beset with Bills Bows and Guns all bent against him to destroy him so is it with every wicked man as being subject to all the plagues of God Is not he in danger that hangs over a pit by a twig so is every wicked man by the threed of his life over Hell When a wicked man riseth in the morning doth he know what may befal him ere night can he tell but he may fall even into the foulest sins can he tell but that the earth may swallow him a thunderbolt may strike him through he may have any curse befal him or his can he tell but he may be in Hell ere night and at night ere morning and is not this danger enough Thus hundreds of this Land drop into Hell every day and in every corner some at one time or another by one means or another the Devil lays hold on them This may make every wicked man weary of his condition and to have little joy of himself till he be out of this state who can abide to live in a continual danger For them that be gone and of whom Hell hath already caught hold there 's no hope or help You that are alive look to your selves were you out of this condition you could not be overcome you could not be pluckt from God by Angels or Devils all the world could not prevail against you being under Christs keeping he would keep you unto the end But are now returned unto the Shepherd and Bishop of your souls Here 's the safe state of Believers They are now converted not by any power or goodness in themselves but by the mighty power and goodness of God to the Shepherd and Bishop of their souls Christ Jesus who having redeemed them will not now lose them but safely preserve and keep them to life eternal both in body and soul. So that All that are come to God in Christ Jesus be in a most safe state for besides that they have pardon of sin the Robe of Christs righteousness being put on them they have the Spirit to sanctifie them from the power of sin and to enable them to please God in a new life Neither can they fall from this estate nor can fall into any sin unto death there 's no condemnation to them neither the Devil nor World shall be able to draw them to their old state Christ that hath redeemed them will never lose them Who will lose a purchase dearly bought but so are we to Christ Who will not keep his Limbs we are made Members of Christ Will he suffer one to be pulled off God forbid Christ having redeemed us commits us to his Fathers keeping and who being under his protection is not in a safe Castle or impregnible Fortress Not onely they are sure they can never fall finally but also Christ hath a care of every sheep to keep him in the right way to fetch him in when he wanders to comfort him being heavy and to binde him up being broken What Christian findes not this by daily experience that God preserves him daily by his grace from many falls comforts him in many heavinesses reduceth him from many wandrings 1. Here 's matter of unspeakable comfort for those that be come into Christs sheepfold If we look to our selves or our Enemies being so strong we have cause to fear but as Elisha said to his Servant There are more on our side then they that be against us We have much opposition against our good and standing but we are not left to our selves Our Salvation now is not
careful of the souls of others when we have once felt the misery of our own souls and found mercy of God to be delivered therefrom then will we know the worth of souls and be pitiful over others No marvel though so few be careful of the souls of others being there are so few careful of their own whensoever you see any negligent in their places its because the work of grace hath not been as yet wrought on their souls In respect of their Bodies To those that be sick in pain poverty debt prison or any outward distress we ought to be inwardly compassionate and outwardly relieve them as we may we must have bowels of mercy right bowels towards them we must have such tenderness of affection as if we were in the same case we are not born onely for our selves we are but Stewards God sends poverty on them as for the tryal of their faith and patience so of our love we have cause to thank God who hath thus honored us to be givers what have we deserved more then others God as a mighty Prince and House-keeper hath called us all to his Table setting some at the upper end others at the middle as others at the lower end thereof It were no maners in them that sit above to keep all for themselves they must distribute to them that sit lowest of that that 's set before them God is merciful and so should we be yea this is the note of a good man and such were Job and Cornelius such Dorcas yea how pitiful was our Savior this way when he fed the hungry gave sight to the blinde healed the lame c. God hath also made gracious promises hereunto all which may induce us to the performance hereof And thus are we affected indeed when we are ready to hear the cryes of the poor and to relieve them chearfully wherein notwithstanding we must not look for too much beholdingness we must shew mercy to those that have most need and of those to the houshold of Faith we must give out of goods well gotten laying aside somewhat thereof for such uses we must abound more and more being full of mercy and not weary of well doing So when we lend freely not looking so much to save our selves as to pleasure them to whom we lend and in buying and selling do unto others as we would be dealt withal Whereunto may be added our dealing mercifully with those which fall into our danger by forfeiting their Bond not fulfilling their Covenants and the like 1. This condemneth all unmerciful men whether such as will part from nothing but even by constraint hard-hearted having no bowels giving no more then needs must not lending at all or for their own advantage to the undoing of the borrowers or such as do hurt oppress gripe by Usury by cruel letting of Leases selling after unreasonable Rate to the poor buying of them half for nought grinding their faces and flaying their skins by Forfeitures c. so feeding themselves on them and working on their necessities Let all such know That they have no grace in them at all no soundness in Religion no true love of God God also will shut up his mercy from these neither shall they partake of blessedness Though they cry unto him he will not hear them he will be revenged on them in their goods names children souls here and hereafter See Job 20. 10 15. Prov. 22. 22 23. Jer. 17. Mat. 25. 2. This may be a comfort to all merciful minded and liberal handed men They are herein like to God who is merciful and requires of us so to be because he is so as good and faithful Stewards they shall be made Rulers over much They shall be blessed every way for they cause many thanks to be given to God and they have also many Prayers they are blessed in their goods as which not onely encrease more and more but descend from them to their posterity they are blessed in their names they live in credit and reputation and being dead they are much lamented for they are blessed in their children they are blessed every way outwardly inwardly in body in soul here and hereafter The merciful shall obtain mercy The good and faithful servant shall enter his Masters joy 3. For those that be not cruel yet withal not so merciful as they should be let them labor for this grace of pity and to this end both remove the lets and impediments thereof namely Prodigality whereby they waste all become unthrifts unfit at all to do any good and Covetousness whereby they think all lost that goes besides themselves which is indeed the cut-throat of pity and use the means conducing hereunto namely 1. Labor for a feeling of Gods mercy to themselves 2. Visit the poors houses look into their Cup boards observe their cold fare their thin and hard lodging this cannot but affect them as the Samaritan upon his view of the man faln among Thieves had compassion on him 3. If they themselves cannot see them let them take informations thereof from others 4. When they are in any affliction as in pains or sick let them consider the means they have for their recovery as a warm house a good bed wholesom Dyet the Physitians advice and direction c. all which the poor want Whoso doth thankfully acknowledge those cannot but be pitiful There 's yet one further branch of pity We must be pitiful to our Beasts we must use them mercifully and keep them sufficiently yea be pitiful not onely of our own but our Neighbors nay our Enemies God is pitiful this way He feeds the yong Ravens that cry unto him and The Lyons seek their meat from him He openeth his hand and filleth all things living with plenteousness He will not have the mouth of the Ox to be musled and will have the beasts also rest on the Sabbath day This rebukes those which though they pamper them not as some do their Hounds giving them that which many of the poor want and others their Horses are cruel persons to their Beasts as rank Riders which are all on the spur yet in Princes Affairs or cases of necessity men may take liberty this way covetous Misers that keep their Cattel bare and poor Servants that deal unconscionably through their idleness and laziness suffering poor dumb creatures to perish all which hurry up and down by unnecessary journeys or by their journeys on the Lords day whether for profit or pleasure Be courteous Courtesie is an affable milde and lowly carriage of our selves towards our equals and inferiors for its reverence and duty we owe and do perform to our superiors and betters this is in countenance gesture words and deeds our countenance must be amiable not too cloudy and austere we must kindely and lovingly greet one
Martyrs clearly shew Gideon indeed by reason of the troubles of Gods people in his days thought that God was not with them but it was otherwise Gods eye is not so over them as that he promiseth to keep them out of all danger but so to dispose as that nothing shall fall out to their hurt he keeps them from man and disposes so that when any do befal them the same tends to their good Thereupon they become humbled thereby their Faith and patience tryed in the mean time they are enabled of God to bear them and through him delivered in due time therefrom if not thereby the sooner they enter into Heaven God doth preserve the wiâ—â—ed also and provide for them Though they are preserved from some yet into how many do they fall especially how do they fall into sin daily and how soon they shall fall into Hell who knows The Lord also provides for his own as for the Israelites in the wilderness for Elias in the time of famine for Jacob in Padan-Aram c. many have had experience hereof beyond that they could have lookt for 1. This serves to comfort all those which can prove themselves righteous such may safely depend on God in the very midst of dangers How many or great soever they may be had we but the eyes of faith we might perceive that there are more with us then against us He that is Almighty and All-sufficient careth for us He also taketh our cause in hand so that being wronged we need neither be impatient nor revenge our selves but commit it unto him that judgeth righteously He also will provide for us things needful and therefore must not we murmure grudge or use unlawful means He that feeds the Ravens and cloaths the Lillies will assuredly be careful of us only we must not be wanting unto our selves through neglect of our callings or trusting too much therein but commend our selves therein unto God by Prayer 2. Let such as are not as yet righteous get into the number of righteous persons till then they lie open to all danger are outlaws have no right to any promise neither are under Gods care or protection Oh! could they see their condition they might perceive it to be most fearful but happy is the state of the righteous happy are they whom God loveth and careth for And his ears are open unto their prayers Here note The readiness of the Lord to hear his Servants prayers and to grant their requests the like is elswhere often expressed They are acceptable to him as incense and sacrifice yea he prefers them before those They are available before him the Examples of Abraham Jacob David Asa Jehoshaphat Daniel c. manifest the same They are available to prevent dangers as Hezekiah's Senacheribs Army Available to remove dangers entred as the prayers of Moses and Aaron stayed the Plague therefore when God was not purposed to grant a thing he bade his Servants that they should not pray as Jeremiah Pray not for this people yea protested that though Noah Job and Daniel should pray yet he would not hear them he is a Father merciful gracious full of pity and compassion If earthly fathers can give good things unto their children asking them how much more will the Lord unto his He cannot deny the prayers of his own children endited by his Spirit and offered in the Name of the Lord Jesus who sitteth at his right hand yea he heareth not onely the eloquent and large prayers of his Servants but even their stuttings as Hezekiahs and when there is no voyce but sighs and groans as Hannahs and Jonahs in the Whales belly For prayer is the labor of the Spirit and Heart and God delights in such prayers though he will have the voyce when it can be and looks that men should pour out their hearts and wants at large yet he will accept of such prayers as come from the sincerity of upright hearts But every kinde of prayer will not pierce the clouds and come into Gods presence and prevail with him but such as are according to his own will prayers made in understanding not like those of the Papists in an unknown tongue or those amongst our selves which use the Creed and ten Commandments as prayers or theirs which mark not what they say whose Prayers are meer bablings Prayers also in sincerity Prayers in faith knowing that we are reconciled unto God through Christ Prayers in repentance in love fervent Prayers continued Prayers with fasting not prescribing the Lord either the time means or maner of our deliverance See Psal. 145. 18. Jer. 29. 13. John 5. 15. Mark 11. 24. Psalm 66. 18. Proverbs 28. 9. 2 Tim. 2. 19. John 9. 31. Isa. 58. 9. 1 Timothy 2. 8. Isa. 1. 15. Psalm 51. Daniel 9. James 5. 16. Luke 18. 1. Romans 12. 12. This hath been the strength and defence of this Land and if it were not for Prayer and the remnant of the righteous that cry to God night and day both publikely and privately and stand in the gap to avert his indignation we could not but have looked for some heavy judgement on this Land ere now the iniquities thereof do so fearfully abound and that in every corner such as are the contempt of his Word Sacraments and Servants horrible Blasphemies Sabbath-breaking and the like yea which of us having prayed aright have not had experience of the truth hereof even that God hath many a time and in many particulars given ear unto our desires and granted our poor Prayers There is none that can hear or help but he and it s his honor to right the cause of his poor Saints and Servants This his readiness to hear their prayers appears diversly as that 1. He makes a way for them by his sons blood to come to him which else they durst not 2. He gives us his Spirit to work faith in us and to wash us clean and to embolden us to call him Father and to pray aright who knew not how to pray of our selves It s a sign that he hath a minde to hear us who puts a Supplication into our mouthes 3. He commands us and sets us on work so to do 4. He hath also promised for our better encouragement to hear us and grant our requests Obj. But have not Gods Servants with David complained that the Lord hath not heard them A. True But not in respect of any unwillingness in him but sometimes because they pray not aright or that they pray the more carefully or to try whether they will continue or break off by and by as our Savior did by the woman of Canaan or for that he would have us set the more short by it when we have it and be the more thankful and use it the better else soon gotten and soon forgotten lightly come
them occasions of sinning cease therefore to be wicked else shalt thou never cease to be miserable Be not afraid of their terror neither be troubled To comfort them in their sufferings for Christ he removes the enemy of constant and patient suffering namely Fear Be not saith he afraid of their terror neither be troubled that is Either be not afraid with the fear of ungodly men and such as have no hope in God who in the very least danger are altogether dismaid as the words in Isa. 8. 12. whence these seem to be taken do imply or Fear not the things wherewith they seek to afright you the Apostle using the words but to his own sense Fear not their faces big looks threats prisons censures and tortures neither be dismaid at them fear is an enemy to constant suffering as a coward can be no true Soldier and therefore are we often diswaded therefrom This hindred Nicodemus from coming unto Christ by day and multitudes from confessing him even for fear of the Scribes and Pharisees made Peter deny his Master and because of this in all alterations of Religion most turn with the time And would not many be more forward in goodness then they are if it were not for fear of displeasing O strive against this fear and be couragious so were Daniel the three Children the Apostles Moses the holy Martyrs c. Their Faith overcame their fear we need not fear men or what they can do to us for God will stand by us we must fear him fear to sin against him for unbelievers and fearful they shall have a fearful portion such as fear man more then God flye from the stroke of a childe and fall into the hand of a Gyant from a straw to a sword Verse 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear HEre 's the true means of constant and patient suffering even faith resting it self confidently on God But sanctifie the Lord God in your hearts We sanctifie God or his name as it s in the first petition of the Lords prayer not when we adde any holiness thereto which is holy beyond comparison but when we acknowledge and give that holiness which belongs to it Particularly herein we sanctifie the Lord in our hearts when we believing his faithfulness in his promises do thereupon rest on him in time of our troubles and this is to glorifie him Faith is the mother of constancy in suffering I know thy faith and thy patience Be thou faithful unto the death c. By faith those worthies mentioned in Heb. 11. did undergo all their sufferings This is the victory that overcomes the world The want of faith makes the world flye from God and his cause weakness of faith causeth fear to overflow us as in Peter and Cranmer as soon as we see some trouble to arise then are we ready to say with Peter O Master we perish If we do believe our selves to be the Lords and that our cause is just and good and that he hath all power in his hand and that none can stir further then he pleaseth and that he will strengthen his servants to endure and after this transitory life translate us unto life everlasting O this will encourage us indeed Labor we therefore for a good stock of Faith now in this time of peace and let us in our daily tryals reproaches and afflictions exercise the same and make good use of it If in these we can give glory to God by depending on him we may trust our Faith will not fail us when greater tryals shall befal us to believe God of his Word is to give glory to God as on the contrary to faint tends to his dishonor and as to believe on him is great ease to our selves so not to believe but faint very troublesom And be ready always to give an answer c. He proceeds to another duty as a fruit of the former trust in God exhorting us in token of our Faith in God that we be ready with courage to acknowledge and make confession of our Faith to those that shall demand a reason thereof This we must be ready at all times to do and so often as we shall be called thereto and to all men that have authority to call us and to any that shall demand it with a desire to learn or whensoever and wheresoever we shall see it meet and requisite so to do as the Spirit of God will direct his servants where when and to whom yet so as we do it with courage meekness and godly reverence Our duty then is not onely to believe the truth of God in our hearts but we must be ready outwardly to make profession thereof and confess the same with our tongues when God shall call us thereunto Abraham Isaac and Jacob walk'd as Pilgrims here on earth professing themselves Gods servants and Joshua professed That he and his would serve the true God Accordingly must we both by our speeches and actions declare whose servants we are so walking as that men may see we are not ashamed of God or his Word and way whatsoever others do most do yea rich and wise men do the great ones of the world do yet do we thus walk daring do no otherwise and not caring who know our carriage and behavior and though they scoff at it as scruplous too strict and precise and call us fools for our labor and ask us Why we do not thus and thus as we see most men do yet need not we be dismaid as being warranted by the Word of God So in all Companies we must make known what we are If we hear any rail at goodness speak ill of good duties oppose any part of Gods truth reproach the professors of Religion whether unknown or known unto us we must take the cause in hand standing for the defence of Gods truth and servants If by our timely answer any good may come to the Gospel we must not through our silence betray the same but if we be among scorners and dogs we must shew our dislike by departing from them Thus must we do being in company with prophane ones so if we be among Papists or other adversaries to the Truth we must have the zeal of God in us so if it be in the times of persecution that we be called forth by Magistrates or their authority we ought not to flinch nor be ashamed or afraid but shew what our Religion is what our Faith and Hope giving a Reason thereof out of Gods Word or if they demand us about any point of Religion we must in the defence of Gods cause speak our consciences freely Thus if the Jews or Turks should call us to know through whom we did hope look to be saved we must
be stopt it runs so violently so small beginnings in sin grow to excess quickly and by degrees till they are past hope Let no man therefore give way to them stop them at first If Peter a good servant of God having made a breach in his conscience and sinned once in denying his Master was thereby stirred up to adde another breach and another thereto what shall become of the wicked Do not therefore say Is this such a matter c for one sin draws on another Speaking evil of you It is the nature of the wicked to speak evil of Gods servants they not onely think ill but they speak ill too it shall out It were good that we were so wise when we have good things in our minde that we would utter them we sometimes mislike things that be amiss but we will say nothing though we both might and ought Verse 5. Who shall give account to him that is ready to judge the quick and the dead HEre is the answer to the objection whereby he heartneth on the good not to be discouraged at all for the wonderments and ill speakings of the world even for that they shall one day answer for this when they shall not be able to stand though they can now abuse Gods servants at their pleasure yet they shall answer it before him that will judge quick and dead at the last and dreadful day when they shall receive the dreadful sentence of eternal destruction for their labor From the whole note we thus much that The enemies and hard dealers with Gods servants shall not escape unpunished nay even they that do but speak ill of them shall not go scot-free Michol mocking David was stricken with barrenness and David often comforts himself in this case that God would take the matter into his own hand If he that calls any one fool and Raca deserves Hell fire what do they deserve which speak evil of Gods children If they shall answer for every idle word then much more for every railing reproachful word against the Saints of God it s to speak ill of the way of God to speak ill of them that walk in it for so doing as he that calls one an Heretick calls his Opinion and Religion Heresie and he that calls men fools calls their course foolishness It s to hinder men from coming to God or to drive them away being come Now this must needs be fearful for if they that win souls to God shall be rewarded in Heaven what shall become of them that do the contrary And if he that gathereth not scatters and he that brings not to God by words counsel encouragement and example is counted as an enemy and such shall be punished at the day of judgement how much more they that have professedly hindred men from heaven what are those but Factors for the Devils Kingdom deep enemies they are to God that will not onely not serve him themselves but mislike and would hinder them that do like the Devil who fell himself and then would perswade man so to do that God might have no Creature to serve him He were an odde servant and whom his Master would assuredly call to an account who neither would work nor suffer his fellows The conversion of a sinner makes the Angels rejoyce therefore the putting them from God makes them heavy and the Devils merry He that converts a sinner saves a soul as he that puts men from God destroys them Besides whatsoever is either done or said against any of Gods children it s accounted as done to God himself and if they that have done them no good shall be condemned much more they that have injured them 1. Let those repent in time that are guilty this way else they shall be called to a reckoning when they have forgot it and where shall they appear when God shall come to judgement O they shall wish the hills to fall on them It s a fearful thing to fall into his hands he is a consuming fire wo unto them if his wrath be kindled but a little They that have not been helpers of the servants of God have a fearful answer to make what have they then that have misused them assuredly a deep place in hell 2. Let all take heed that they never give their tongues leave no nor move their lips against a childe of God as to mock them revile them term them precise fools humerous people Puritans c. Do it not on any ground for lightly God suffers not such to go unbranded even in this life but to be sure there 's a day they shall not escape 3. This may well stay the mindes of God servants not onely not to be discouraged but to persevere God will take their parts and right their wrongs their day is a coming when both before Angels and men they shall be arraigned convicted and condemned and we shall lift up our heads and receive our full reward It would be no small comfort and encouragement to us if we would thus live by faith Ver. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit HEre he returns to his former matter his Exhortation to Sanctification pressing the same by another reason from the end of the Gospel and the preaching thereof that wheresoever and whensoever it hath been preached this hath been the end thereof to bring men to Sanctification and holiness of life to dye to sin and live to God by the Spirit of grace By Gospel we are to understand Christ Jesus and the onely way of salvation by him By Dead we are to understand their forefathers that lived before Christs coming who were then dead when the Apostle spake this not that the Gospel was preached to them when they were dead but when they lived here By being judged according to men in the flesh understand dying to the flesh namely the lusts and corruptions of their sinful nature As by living according to God in the Spirit to live a spiritual godly life to Gods liking by his regenerating sanctifying spirit For this cause was the gospel preached also to them that are dead Here note That the gospel was preached before Christs time as to Adam in Paradice so to Abraham so to those under the Law in their Sacrifices Washings Sacraments c. See Gen. 3. 15. Joh. 8. 50. 1 Cor. 10. 3 4. Heb. 11. Those then and we now are saved by one the same Christ He is the Way the Truth and the Life Yesterday and to day and the same for ever There was never but one Covenant since the Fall God never altered his minde The distinction of old and new is not in respect of substance but of the maner of Administration to them more darkly to us more clearly
those that be small ones it passeth them by takes no notice of them but treads them under foot for those that be somewhat greater it will be content with any reason for those that do touch us to the quick in our names and goods it will forgive the wrong and the revenge but yet it may seek his own right and due and that by the benefit of the Magistrate where note that he must see 1. That it be not for trifles 2. Not till all other ways more peaceable have been offered and refused 3. That it s then without revenge to the party or hatred and without denying any Christian duty to him love will cover a multitude of these committed by sundry men or i ft be by the same party As God covers our infirmities and accepts of our true desires and Parents put up much at their Childrens hands and do not revenge themselves by beating them by and by so must we by love cover the infirmities one of another By both these its evident and plain that there is but a little love in the world and that our selves are very short in this duty whether we try it by covering of faults against our selves or of mens faults against God O how the world rejoyceth to talk of the faults of Professors how will yong Professors be censuring whom they like not and what censuring and backbiting and slandering is there of one another what telling tales and talking one of another That we may cover mens faults committed against God we must 1. Minde our own matters 2. Think of better things 3. Rebuke the tellers of such things and stop our ears from hearing the same That we may cover their faults committed against us call to minde 1. That we be subject to offend them and need their forgiveness 2. That God requires it who forgives us a multitude of sins 3. That there can be no better argument that our sins be forgiven then our forgiving of others as there can be no better motive to God to shew us mercy then for us to be merciful 4. That Christ forgave those that wronged him If we can bear nothing it s a sign of little love O that we could think it a glory to forgive and pass by offences whereas we now count it a disgrace and that we are no body if we revenge not This hinders not but that we may admonish each other but that the Magistrate may punish faults committed but that the Minister may preach against sin Neither doth this warrant that we should slatter or daub one another yet must not we point out a particular person unless it be upon an extraordinary occasion Verse 9. Use hospitallity one to another without grudging THis is an exhortation to a particular duty of love we must be kinde and helpful to strangers especially such as are in affliction and persecuted for Religion we must harbor receive and comfort them at our houses or otherwise relieve them if it be most profit to them we must also be kinde and helpful to our own poor especially the best disposed of them comforting their bowels and refreshing them sometimes at our houses we must also lovingly invite one another to our houses for the further encrease of love and all this must be chearfully without grudging In the exhortation Use hospitallity one to another we will speak of the three preceding branches 1. For strangers we must be kinde to them that being of other countreys are in want or flye for Religion and come to us for shelter which do either forsake their Countrey for their conscience or be thrust out of their Countrey house and home especially for Religion This is often commanded as Exod. 22. 21. and 23. 9. Lev. 19. 33 34. and 23. 22. Heb. 13. 2. Hereof Abraham Lâ—t Job Booz Obadiah Rahab the widow of Sarepta the Shunomitish woman Cornelius Lydia Gaius Onesephirus c. were notable examples so we read of some that gathered for others and sent unto them in their necessity This Land hath done commendably this way in relieving the French and Dutch Reasons 1. God who requires this duty of us is merciful and accordingly should we be so 2. These with widows and fatherless are most shiftless most heavy hearted least regarded in the world easiest trodden down unable to requite good or resist evil therefore God hath taken the charge of them both to defend them from wrongs and to requite the good which is done them 3. We must not adde affliction to affliction that 's not to be endured but we must help bear their burthen comfort their hearts refresh their bowels It s enough for them that they are fain to forsake Land House Friends and all for Christ sake 4. This will keep them from impatience murmuring and many other temptations as also from falling into their Enemies hands bodily or from forfeiting a good conscience by recanting whereunto in likelyhood they would be driven through our unkindeness 5. This helps strengthen their faith in Gods promise that he will provide for them which forsake any thing for his cause when we use hospitallity towards such then is this promise fulfilled and we help them to believe 6. Hereby also we provoke them to break out into many praises to God and to pour forth many prayers for us 7. We know not how soon their case may be ours now if it were would we not be kindely used 8. Thus we shall express our thankfulness to God in that we our selves are not driven from our own homes 9. Hereby also we shall declare a good Testimony of our love and so of our faith for seeing they can never requite us therefore we believe it s laid up with God 10. It shall not be forgotten with the Lord but rewarded here and hereafter never did any lose by kindeness to strangers He that receiveth a Prophet c. shall receive a Prophets reward that is such a reward as a Prophet may be like by his office to help them to from the Lord so such a reward as a righteous man may help them to look upon all the forementioned examples and they clear the same But were there none here that Scripture Come ye blessed of my Father would suffice to draw us on to the performance of this duty O let us be ready in performing this duty let us put to our helping hand let us shore them up that they sâ—ink not Neither must we thus do onely to strangers of other Countreys but even to those in our own Land in the time of persecution So also if we hear of their great losses by fire or otherwise especially being authorized let us extend our charitable benevolence on them for their relief and though we our selves do not harbor them yet if we help to build up or repair their Houses c. we perform this duty Sundry among us do something tollerably that way but for the
perswade to rejoyce in persecution because its a blessed thing and who would not rejoyce in that that will make him happy and though he instanceth in one kinde and that which may seem no great persecution yet he is to be understood of all others whatsoever That such shall be blessed he proveth because thus to suffer is an argument that the Spirit of God even the glorious Spirit resteth on them who howsoever on the adversaries part he is blasphemed and ill spoken of yet is glorified by them that suffer patiently and joyfully for Christs sake Here then besides that suffering for Christ we are happy we may be induced thus to suffer for him for that his Spirit resteth on us so doing and hereby also he is glorified In the words we have a proposition and the confirmation thereof If ye be reproached for the name of Christ happy are ye There 's the proposition This may seem to be but a slender thing to be reckoned among persecutions and that which may be easily born No it s that which many have found harder to bear then loss of goods blows yea death it self Some which have suffered torments couragiously and indured the loss of all with joyfulness yet have almost sunk under slanders and ill tongues David much complains of his adversaries that they made Songs of him that they spake words like the prickings of a Sword and like sharp Arrows Sampson could not endure to be mockt of the Philistines had rather pull down the House on himself and them Job also complains of such Ishmaels mocking of Isaac is termed a persecution The most ingenuous mindes can hardliest bear reproaches Here note 1. That a good name is a tender thing which is and ought to be dear to us As we are forbid thus to wrong others so the Lord appointed those to be severely punished which should so do 1. This rebuketh those that make no account of a good name though it be better then good oyntment but live so badly as they pull an ill name on themselves some indeed would yet have a good name though they deserve the contrary but they must first win it and then wear it Such as are desperate and care not what men say of them it s a sign they are so bad as no man can speak worse of them then they deserve These cannot be discredited 2. It condemneth those that care not how they raise lyes spread tales of their Neighbors and seek their discredit or rail on them and revile them they do worse then if they stole away their goods or wounded their bodies for the name is more tender and dear and hardlier cured and recovered if it be wounded or lost they that give themselves over hereto are fools neither are they Citizens of Sion Such are as a Maul and a Sword and a sharp Arrow and such was Ziba See 2 Sam. 16. 3. 2. That railers mockers and slanderers of Gods Servants are persecuters David in the person of Christ complaineth of such Such also are they that revile them by the name of hypocrites precise fools humerous singular fantastical Puritans c. I mean those that revile the true Servants of God who for their zeal are often thus dealt with whom those slanderers would no less smite with the hand then they do with the tongue if times did but bear them out They would be no less forward to hale before Magistrates cast into Prison c. 1. Let them that have been and be such repent hereof as of persecution else with Ishmael they shall be cast our and as they be worse then Balaam so shall they speed worse 2. Let all others avoid this as a fearful sin for it s to be like the Devil the accuser of the Brethren who shall answer for this at the last day 3. For those that be railed on are slandered or have lyes devised against them let them know they are Martyrs before God and suffer persecution which is an honor let them bear this patiently and go on constantly and not be discouraged and there 's good hope they shall bear greater persecutions if they come which else in likelyhood they cannot 3. That it hath been an usual custom in the world to reproach revile and slander Gods Servants for their godliness Sore eyes cannot abide the light and there 's an enmity between the seed of the Woman and the Serpent and when other weapons have failed them they have used this of their tongue whereby indeed they prevail much to the disgrace of Religion 1. Being so now we must not think it strange for the Devil is now as malicious as ever and hath instruments as fit for his turn as ever If now endeavoring carefully to serve God we be counted proud fellows factious Enemies to the State c. we must not be too much disquieted were not the Prophets the Apostles Christ himself thus reputed we are not too good to go hand in hand with them it s a piece of our livery to be thus dealt with 2. When we hear any reports against Gods Servants know them well ere we believe them we should else condemn the innocent even Christ was slandered for a Conjurer and Traytor and the Apostle Paul for a pestilent fellow yet who were more freer who more wronged 4. That such as are reproached for the name of Christ are happy I say for the name of Christ or for being true Christians believing in Christ and serving him for not the punishment but the Cause makes a Martyr How can this be will some say and what blessedness can there be in being railed upon and slandered why thus saith our Apostle and he knew what he said having learned the same of his Lord and Master whom he heard so speak It s a blessed thing to be a Christian washt in the blood of Christ reconciled to God whom the Angels protect who is the heir of Gods promises and blessings here and of eternal salvation hereafter Even an Emperor without this is but as a man in great jolity to night that must to execution to morrow But to be railed on for being a Christian is a greater blessedness a special honor Its honor to be a Princes Servant but to be about him and to have the guard of his own person and to stand in his defence against an Enemy or to be called forth to justifie his lawful Title is far greater Again It s a blessed thing to be willing and able to suffer for Christ flesh and blood cannot we might have been of the persecuters or of them that regard no Religion at all or to suffer any thing for it or making profession of Religion should yet shrink from it rather then suffer for its Cause Therefore to suffer for it is a blessed thing which is to us a token of Salvation 1. Therefore we must not onely
it hath been to beget you to the faith Let us take heed of being removed from our Faith either in general or in particular let us take heed of being shaken and put from our good course and drawn into evil through prosperity or of being choked by preferment or daunted by affliction and persecution Q. If a man having begun in truth do use the means carefully may he be assured of perseverance A. Some think that no man can have any such assurance or hold out to the end considering what man is in himself what the Devil what the World c. but though we be subject to fall away every hour and if we should compare our selves with the oppositions of our Spiritual Enemies we might even utterly despair yet we are in a strong hand to be kept Our life is hid with Christ in God we are kept by the power of God through faith unto Salvation Those that are justified and sanctified though of mean parts yet are sure and safe The least measure of grace shall stand when the greatest gifts without grace shall fall away Verse 11. To him be glory and dominion for ever and ever Amen HAving had occasion to speak of Gods mercy in Christ Jesus he cannot but break out into praise and thanksgiving Whence we may learn That Upon the consideration of our Election in Christ as also our effectual Calling c. we must at no time cease praising the Lord thus do the Saints and Angels in Heaven and it will be our work there which therefore we should begin here We must labor throughout our whole course of life to glorifie God yea seeing Dominion and Power belongs unto Christ herein is our comfort herein the welfare of the Church of God and every particular Christian Christ bears the sway else wo were to us Verse 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true grace of God wherein ye stand ANother part of the conclusion namely A commendation of his Epistle 1. From the Messenger he sends it by Silvanus whom he commends for a faithful Christian and Minister and one that loved them well and was careful for them as he was perswaded and saw cause to move him so to think 2. He sets down the sum of his Epistle consisting of two parts 1. His testifying by infallible Arguments That that was the true Religion and way of Salvation which they believed and yet stood in though there were other false Religions yet was this the onely true Religion 2. His exhorting of them earnestly not to suffer themselves to be removed from the same by any means whatsoever so that he wrote not about trifles but about the main namely To signifie and prove to them the true Religion and to perswade them to constancy therein By Silvanus The Apostles had some to attend them and assist them to write and send to the Churches not for pomp but necessary use and furthering of the work This grew after to pomp and state under Popery but pomp and state beseems not the Ministers of the Gospel howsoever its meet that they should have necessary furtherance He sends this Epistle by this Silvanus whom he so highly commends he pickt him out of purpose for he would not commend such a jewel a prime piece of the Churches treasure to every ordinary person he also was fit to certifie them of the Apostles minde therein and preach out of it to them It s meet holy things should be in the handling of holy persons See 1 Eli's sons made the people loath the Sacrifice of the Lord Even the meanest Officer in the Church is to be of some understanding and of sober honest conversation not a base person Swearer Drunkard c. it s a loathsom thing to see such having any thing to do with Church-businesses A faithful Brother He was a good and faithful Christian and a faithful Brother in the Ministry good both in his general and particular calling the one is the ground and tryal of the other He that is no good Christian can be no good Magistrate Minister Housholder c. and he that is no good Magistrate c. is no good Christian In that the Apostle gives him such a good commendation 1. It teacheth every one of us to labor for a good name and report in the Church of God as Job Zachary and Elizabeth Barnabas Obadiah with others had This is better then good oyntment then much gold and silver What a blessing while we live and after death a fragrant memory 2. It rebuketh those that live so badly as the Church nor Charity it self cannot speak well of them as also such as live so doubtfully and suspiciously as in some things they give some hope in others they dash it again so that there 's none can give any full testimony of them Such provide ill for themselves Unto you He was very loving and faithful to them hereof the Apostle informs them that they might esteem the more of him and profit the better by him Such as are faithful in their Ministery draw their peoples hearts to them and their Ministery whereby they receive much comfort as their people profit 1. This rebukes the great unfaithfulness of numbers of Ministers they have little care or conscience for their peoples good But 2. If Ministers be loving and faithful to them then ought they again to regard them much lest else they discourage them in their Ministery As I suppose The Original word signifies more as by casting mine accounts I finde or by laying things together I can gather yet not such a confident word but kept within bounds whatsoever might fall out Here note 1. That we ought to think and speak as well of Ministers and others as we have cause and as we have grounds to warrant us not keeping from them their due regard and commendation much less speak evil of them that deserve well But herein great numbers fail with whom one infirmity in their brethren shall drown their many good graces yea are ready to hear ill reports and believe them though they be never so uncertain or ungrounded 2. That we ought to be wise and wary in our commendations Many have repented that they have so largely commended others when as they did not walk answerably much hurt hath come this way We had need be wary except we have more then ordinary experience for the heart of man is deceitful and many good beginnings to the eye have not proved so well yet if any should not prove well it can be no great disparagement to them that have spoke well of them so they have been moderate therein for all the Apostles were deceived in Judas as Paul of Demas I have written The Apostles great care of their good Having entred them he would confirm them and now that he could not
in minde when is it even in the beginning especially when God opens their eyes to see their woful case whereupon they are humbled but them by the Gospel have their hearts directed to see the right way of comfort and so in time attain sweet peace which if at any time they interrupt they never leave seeking till they have recovered it again For their crosses they have often prosperity though not so much or continually as to surfeit but when they meet with crosses God makes them wholesome as our corrupt nature makes them needful but in the midst of them they know themselves at peace with God and have peace in conscience and this sweetens their affliction Their case is in shew miserable but in truth happy Therefore let none content himself till he can prove himself in Christ else there 's no peace for him All that are in Christ Jesus Here note 1. That we should not neglect the poorest or weakest Christian in a Congregation but have respect unto them as well as the greatest or wealthyest It s an ill sign when men can make no difference in their judgement between a Civil man and one truly Religious and that can give no countenance to those in whom they see the grace of God They account of every thing in great men but despise or slight even the greatest things in mean ones But there be some professors which yet be not in Christ Jesus but are hang-byes and hypocrites what wisheth he to them none of this peace it s not for them sorrow is fitter for them that they may be humbled and endeavor after true repentance So do I wish to all true hearted Christians as much peace and welfare as may be good for their souls but those that be hypocrites professors but neither believing in Christ nor reforming their ways I wish they may have little rest and ease till they set their hearts to seek to be at peace with God 2. The most admirable and near union that is between Christ and every true believer They are in Christ as the root and built on him as the foundation and are Members of his mystical body by vertue hereof it comes to pass that they continue and hold out when hypocrites fail and fall away Hypocrites are as a wooden leg believers as true Members of the Body Those as standing waters that dry up these as a spring that runs continually and that from Christ the Well-head and Fountain of all grace But of this heretofore Amen This word noteth the fervency of his affection and shews forth his faith These two be most necessary in all our Prayers and thus we see he hath taken his leave of them with as many tokens of love as may be FINIS * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 4. in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. * Mark 3. 19. Lucas Brugensis Beza Grot. ad loc * Acts 4. 36. Consolator à comitate procul dubio eximiâ— in crigendis consuentis facultate c. Beza ad loc The general scope of this Epistle The particular scope The several parts thereof and matter coÌ„tained therein The sum and parts of the Preface The several Names of this our Apostle Acts 15. 14. Iohn 1. 42. 2 Pet. 1. 1. What Names Parents are to give to their Children Such as set forth Books ought to set their Names thereto Why some worthy men have not done thus Use. Wherein the Apostles differed from all other Ministers Mat. 28. 19. Heb. 5. 4. Two things required in a Minister He must have an inward calling and An outward Use. Perk. Treatise of Callings 1 Pet. 4. 11. Why he nameth his Apostleship Use. Q. A. Mark 16. 7. Iohn 21. 15 16 17. Repentance wipeth away our sins Use 1. Use 2. Mat. 6. 12. 2 Sam. 12. 13. 1 Ioh. 2. 2. Luke 15. 20. Use 3. Ier. 3. 22. Ob. Sol. Ob. Sol. Ezra 9. 6. ibid. 10. 2. Gal. 2. 7. Why called Strangers Psal. 119. 19. Though the body of the Iews did not receive Christ yet there were among them sundry believers Ioh. 1. 11. Gods Church here on earth is under persecution Ioh. 16. 33. Act. 9. 31. Use. 1. 1 King 18. 19. Use. 2. Mat. 5. 12. Iam. 1. 12. Mat. 10. 39. The lawfulness of flying in the time of persecution The large extent of the Church under the New Testament Gen. 12. 3. Quest. Ans. Rom. 11. 21. The Apostles diligence and care in his charge See Act. 14. 22 Use. God hath chosen some to salvation 1 Tim. 5. 21. Rom. 9. 23. Reason Use. Rom. 11. 33. How we may know the Election of others Christians must so live as that even others may be perswaded that they belong to God Heb. 11. 2. See Pro. 10. 6. See Mat. 25. 34 Why God decreed to save some Rom. 9. 16. Eph. 1. 5. Rom. 9. 2. Use 1. Use 2. Rom. 9. 20. The ends why we were Elected See Eph. 1. 4 1 Thess. 4. 3. 7. Luke 1. 74 75. Tit. 2. 14. Sanctification the end of our Redemption Rom. 8. 30. Use. 1. Use. 2. Use 3. Use 4. Use 5. Christs obedience and sufferings the meritorious cause of our salvâ—tion Rom. 5. 19. Phil. 2. 8. Rev. 1. 5. Use 1. Use 2. Use 3. Use 4. Use 5. Use 6. Use 7. Use 8. Gal. 2. 20. Christs death is particularly to be apprehended by Faith A proof of the holy Trinity Election the work of the whole Trinity Iude 1. Why Gods favor is to be sought Ministers must labor that their People maybe brought into Gods favor Psal. 30. 5. See Pro. 10. 1. Ministers must labor that their people may grow in grace 2 Pet. 1. 5. 2 Pet. 1. 10 11. The sum and substance of the whole Epistle Gods blessing man Eph. 1. 3. Mans blessing man Num. 6. 23. Mat. 5. 44. Gen. 27. 28. and 49. 3. Deut. 33. 1 2 c. Mans blessing God Gods mercies to be thought on and spoken of with admiration Psal. 103. 1 2. Eph. 10. 3. 1 Tim. 1. 17. Psal. 107. 1 2. Psal. 116. 10. See Luke 1. 46. 47. 2 Cor. 4. 13. Rom. 15. 5 13 33. 2 Cor. 1. 3. 1 Tim. 1. 17. We must not think or speak of God but with reverence Use. Why God is termed the Father of our Lord Iesus Christ. Use. Gods Son why termed Iesus Mat. 1. 21. Act. 4. 12. Christ Reu. 1. 6. Our Lord. 1 Pet. 1. 19. Col. 2. 15. Heb. 2. 14. 1 Cor. 15. 26. Use 1. Use 2. Psal. 2. 12. Mat. 11. 29. 1 Cor. 6. 19. Psal. 2. 3. Psal. 12. 4. Luke 19. 27. Psal. 2. 9. Mat. 11. 29. What means here by hope Assurance of Salvation comes not by nature Eph. 2. 12. Math. 16. 17. 1 Pet. 1. 7. Tit. 1. 1. Iude 20. The means whereby God works Faith Rom. 10. 17. 2 Cor. 4. 13. Eph. 6. 23. Use. 1. Act. 15. 9. 1 Ioh. 3. 3. Rom. 5. 5.
acknowledge Christ Jesus and our Faith and Hope of Salvation in him as of whom the Prophets foretold and who did every way for time place maner c. fulfil their prophecies of him This we must believe with our hearts and confess with our mouthes in this Faith we must both live and dye The like might be instanced about Justification if by Papists we should be called to an account Thus Moses came often before Pharaoh to justifie his demand thus Elias did acknowledge and maintain the true God and his pure worship against Ahab and his false Prophets so Daniel and the three Children so the Apostles so the Apostle Paul so the Church of Pergamos so the holy Martyrs they could not be drawn from the truth either by promises threats or torments so in this Land in the days of Queen Mary Gods servants shewed good skill in the Word and made known their Christian courage Reasons hereof may be these 1. That it may appear God hath some that know and love and will defend his Truth as the Devil also the contrary 2. That we may declare we be not ashamed nor afraid of men to confess the cause of God 3. That we may confirm our own consciences and may also if possible win others to the truth as Paul had almost done Agrippa No doubt many standers by were won by Pauls defences and the Martyrs and not a few weak ones confirmed the rest being left without excuse 1. This condemneth that horrible wicked practice of the Church of Rome in keeping the people in miserable blindeness and holding it a deadly fin for them to read any part of Scripture in a tongue they understand or any book touching the true Faith and Religion nay read both Scriptures and Prayers to them in an unknown tongue and lock up all knowledge from them and means thereof like the Scribes and Pharisees that took away the Key of Knowledge How shall they then be ready to give an account of their Faith They must believe as the Church believes and that is all they can get onely they preach to them in their own language which yet is but lyes and errors for truth This is most gross robbery of the people Christ bid Search the Scriptures they charge the contrary and curse them that do It s cruel tyranny and murther of their souls they take away their weapons that they may make a prey of their souls as the Philistines did from the Israelites to keep them under Those are not of Moses his minde that wished That all Gods people might prophesie nor of St. Pauls That the Word of Christ might dwell in them richly in all wisdom c. None have need to be discouraged from seeking knowledge for most be too careless and lazy 2. This rebuketh the gross ignorance of most part of people that notwithstanding this light that we have and so many helps of preaching liberty of reading and so many Books of all kindes and of the grounds of our Religion yet know not what they hold nor what be the points of their Religion but as Market news they hear they must serve God and come to Church and must be saved by Jesus Christ but to prove that he is the true Christ or that they must be saved by him and by no other in whole nor in part or that the Scripture is the Word of God they are altogether ignorant and so might be carried away to any Religion This is an horrible sin especially considering the helps and liberty which we enjoy What notorious carelesness is this must we not buy the truth prize the truth know it hold it fast not part therewith Most have such skill in worldly businesses that they are altogether unskilful in the Word regard not the means of their Salvation This is condemnation that light is come into the world and men love darkness more then the light O how many perish for want of knowledge yet are there some which having knowledge but not the love of the truth nor Faith in God will flinch from it if ever they be tryed for there is no hold of him that loves not the truth though he have never so much knowledge as we may read of Dr. Pendleton and others in Queen Mary's time Such if they be in company of Papists of Cavillers or Railers they can stand or sit still and say nothing How would these confess the truth with peril of their lives when they be affriad of a great man c Let such know that Christ esteems them as his enemies For he that is not with him is against him they being ashamed of him in this world he will be no less ashamed of them on the last and great day 3. O then let all of us labor for knowledge and to be grounded in our Religion and to know the points of Catechism and be able to prove them by some place of Scripture so as we may be bold to believe them and stand to the defence of them To this end we must give ear to Catechizing read the grounds of Religion and study the Scriptures in humility and with Prayer having a care to know the will of God and to be guided by it and to stand in the defence of it to Gods glory against such as oppose it This is the glory of a man of a Christian to make confession of his Faith in Christ and stand to the defence of it this God may justly expect of us it hath been performed by them which had not the hundredth part of the means which we have O let us both love and live in the Truth sticking close thereto whatsoever it cost us And if at any time we shall hear it spoken against we must have the zeal of God in us to stand in the defence thereof Thus confessing Christ here among men he will confess us before his Father in Heaven and his holy Angels Of the hope that is in you Faith and hope must be rooted in our hearts ere we utter the same with our tongues In vain do we talk of things whereof we have not the inward feeling With meekness and fear Here 's the maner for good things must be done in a right maner we must temper our courage and zeal in setting out the truth with meekness and fear we must avoid pride and insolency by forgetting our places or those we have to speak to or breaking out into violent speeches mockings gibings or such like for so we may do much hurt and this is unbeseeming the Spirit of Gods Servants Besides the things we speak of being the matters of God our speech and behavior must be sutable thereunto This rebuketh the preposterous zeal of some which defending the truth and a good cause forget duty and respect to their Superiors and break out into violent and unseemly speeches and be at defiance by and by and straight condemn