what colour soever it comes with the appearance thereof and occasions leading thereunto 441 26. Means whereby to eschew evil 442 27. Whoso avoids not evil cannot do good 443 28. Christians must be doers of good 444 29. We must do all the good we can ibid. 30. We must do all the good we can at all times in all places in all companies to all persons in our general and particular calling though it be hard and difficult and in a good maner 445 31. Christians must seek after peace 447 32. Covetousness pride frowardness tale-bearers the enemies of peace to be avoided 450 Verse 12. 1. THe prevention of an Objection 451 2. Why eyes ears c. are attributed to God ibid. 3. Whom we are to understand by righteous and why so called and whom by them that do ill 452 4. The Lord careth for the righteous ibid. 5. God hears the prayers of his Saints readily 453 6. What prayers prevail with God 454 7. How the same may appear ibid. 8. Why the Lord at some times hears not grants not the prayers of his children 455 9. Gods wrath and the fruits thereof always bent against the wicked 457 10. Why the wicked are not always plagued here ibid. Verse 13. PAtience and innocency of life are the way to escape harms from men 458 Verse 14. 1. SOme are so bad that they wrong the innocent 460 2. Some hate the godly meerly for their goodness ibid. 3. Such as suffer wrongfully or for Religion and conscience sake are happy 461 4. We must tarry till God call us to suffer ibid. 5. Whether we may flee from persecution ibid. 6. A godly man is happy in what condition soever 463 7. Fear is an Enemy to constant suffering ibid. Verse 15. 1. VVHat it is to Sanctifie the Lord God 464 2. Faith the mother of constancy in sufferings 464 3. As we must believe Gods truth with our hearts so must we profess it with our tongues 465 4. We must believe with our hearts before we can confess with our mouthes 467 5. Our speeches must be accompanyed with meekness and fear ibid. Verse 16. 1 VVHat conscience is 468 2. The offices of conscience to bear witness 470 3. To give judgement before our actions 472 4. To give judgement after our actions 473 5. An erroneous conscience what it is and a doubtful 475 6. Whether a man sinneth that doth according to his conscience ibid. 7. Whether a man may do any thing against his conscience being erroneous ibid. 8. Whether it be lawful to do a thing with a doubtful conscience 476 9. The several kindes of conscience ibid. 10. The kindes of a still quiet conscience drowsie secure seared 476 477 11. Means whereby the conscience may be awakened 478 12. The stirring ill conscience excusing accusing 479 13. A good quiet conscience wherein it differs from a bad quiet conscience 481 14. What a good troubled conscience is ibid. 15. Signs declaring the goodness thereof 482 16. The great benefits of a good conscience 483 17. How it is kept ibid. 18. A godly conversation is to accompany the zealous profession of our faith 484 19. A godly man will stand by the truth 486 20. The wicked are apt to speak ill of Gods servants ibid. 21. A godly conversation stoppeth the ungodlies mouthes 487 Verse 17. 1. VVHy we ought willingly to suffer for righteousness 488 2. It is better to suffer for well then evil doing ibid. 3. No afflictions comes to us but by Gods will 489 4. How far God hath an hand therein ibid. Verse 18. 1. CHrists sufferings an encouragement for Christians to suffer 491 2. How Christ was just and how we ibid. 3. Christ suffered for our good ibid. 4. The godly sow in tears but shall reap in joy ibid. 5. Several particulars laid down about Christs sufferings 492 6. Profit arising from the meditation thereof ibid. 7. All Christs sufferings make up one perfect suffering 493 8. The quality of the person that suffered and for whom he suffered ibid. 9. Why our Savior suffered and to what end 494 10. That Christ must have dyed and so did 495 11. The benefits ensuing by Christs death ibid. 12. Christ rose again from the dead 496 13. Why he rose again the maner of his resurrection the place the time 497 14. Why the Jews Sabbath was changed ibid. 15. The benefits hereof and duties to be performed 498 Verse 19 20. 1. A Further comfort to them that suffer for righteousness sake 498 2. Reasons against the Papists exposition of these words 499 3. That there are no such places as Limbus patrum and puerorum 500 4. Reasons against Purgatory ibid. 5. Why purgatory was devised 501 6. That Christ went not down to hel to preach to the reprobates 502 7. Gods Spirit preacheth in faithful Ministers ibid. 8. God will finde a time to right things when they are disordered 503 9. The woful condition of the wicked ibid. 10. Disobedience the cause of Gods judgement on the old world 504 11. Whether all those which were drowned were damned 504 12. Two necessary considerations 505 13. Disobedience the fore-runner of destruction 506 14. The sins of our times like those of the old world ibid. 15. Gods patience towards the disobedient aggravates their sin ibid. 16. The names of the godly mentioned to their honor 507 17. The old world then most disobedient when they should have been furthest from disobedience 508 18. Christians must use the means whereby to be freed from hell and destruction ibid. 19. Faith and Repentance an ark for the soul ibid. 20. How useful examples and ocular sermons are 509 21. Wicked men fear not Gods judgements 510 22. Weak means are sufficient through Gods blessing for our preservation 511 23. Righteousness shall not want its reward ibid. 24. It s good to be near the godly ibid. 25. No man can be saved by the goodness of another ibid. 26. The wicked though they escape bodily danger shall meet with everlasting judgements ibid. 27. There are but a few which shall be saved ibid. 28. The speech of an Arian at his death 512 29. Men and women be more excellent then other creatures ibid. 30. Noah and the old world a right picture of the good and bad in our age 513 Verse 21. 1. THe godly throughout all ages are saved by the same means 514 2. The uses of Baptism 515 3. Who is to baptize and who to be baptized ibid. Verse 22. 1. VVHat our Saviors ascension was that he did ascend why before whom and when 516 2. They that have charge over others must be careful to leave them in good plight ibid. 3. The place from which our Savior ascended with the benefits of his ascension 517 4. Three general Observations ibid. 5. The good Angels are subject to Christ who watch and guard us ibid. 6. The bad Angels are also subject to Christ 518 CHAP. IV. THe Contents thereof 519 Verse 1 2. 1. THe parts and meaning of
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
all that are not as they should be whereas they should by a wise meek and moderate defence and kinde perswasions win credit to the truth which they defend and so do good they on the contrary cause them to speak evil and to think that it s but a preposterous hate and pride of heart in them so to speak and so do hurt Some sober Christians do much good and win on many that at first were opposite when they hear the wait of their reasons rather then the bigness of their words and seeing they do it in the fear of God and for conscience sake Some are not so milde as others but of an hotter nature this must in any wise be tempered with wisdom yet are not we to part from any part of the truth but to stick as close thereto as we may Verse 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ. TO our constancy in the confession of our faith we must have a good conscience not so onely as it may be known to our selves but we must so walk that others even our adversaries may perceive the same that thereupon changing their mindes and being ashamed that they have spoken so evil of us they may cease to blame such as walk in so good a conversation as becometh the Servants of Christ Before I come to handle the points particularly laid down herein I will shew 1. What conscience is 2. The offices thereof 3. Resolve some questions about it and 4. Treat of the kindes thereof For the 1. Conscience is a faculty or power placed by God in the soul of a man which determineth of his thoughts desires words and deeds either with him or against him in the sight of God I say It s a faculty or power not a bare act for many actions are ascribed thereto as to accuse excuse comfort terrifie c. Placed by God for God being the creator of the soul he must accordingly be the creator of all the faculties of it In the soul called also the heart and the Spirit of a man Herein there be diverse faculties as the understanding whereby we conceive what is true and what is false what is good and what is evil the will whereby we will or nill choose or refuse any thing whereto are joyned the affections joy grief love hope fear c. and the memory whereby we hold fast things conceived or else call to minde and remember things past So also is conscience another faculty thereof whereby the soul reflects upon it self whereby I know that I do know such a thing that I think this or that that I affect or desire love or hate this or that for its one thing to know a thing think a thing remember a thing c. and another to know that I know it think it remember it Now in which part of the soul it hath its place as whether in the understanding or will or in every part of the soul I will not stand it s enough for us to know that there is such a faculty in mans soul. True it is it not only gives witness of all the faculties tels what I think desire affect c. but it useth and worketh upon all the faculties as the understanding for by it it directs and according to it it doth accuse so as if the judgement be well informed the conscience will give right witness if ignorant or ill informed then it gives wrong testimony So the memory accusing or excusing for things past so it worketh upon the will by provoking it to choose or refuse this or that so it worketh upon the affections raising up in us comfort and joy upon well doing fear and grief upon ill-doing Now though it have to do with all yet it may have its proper place in the understanding and minde according to the judgement of most Divines Of a man for no Creature on earth hath Conscience but man True the Angels are not without it the good having a good comfortable excusing joyful Conscience the evil a woful ill accusing and tormenting Conscience which is so much the worse for that they know so much and be so maliciously bent against it so that even when they be not in the place of torment but have leave to range the world yet they carry Hell with them even a tormenting Conscience whereof their trembling according to Saint James is an evident testimony But no other Creature hath it for having no Reason they have no Conscience therefore we say in our speech of a bad and unconscionable man he hath no more Conscience then a Dog or as much Conscience as an Horse whereby we mean none at all for these Creatures have none Man then hath a Conscience yea every man yet as the use of Reason may be lost by folly phrensie c. so the use of Conscience in such So by notorious wickedness a man may lose the use of his Conscience for a time whereupon we say of such a one he hath no Conscience yes every man hath a Conscience though as the use of Reason is taken from one deeply drunk so custom of sinning hath taken away use of Conscience so that it doth not admonish him before he do ill nor check and accuse him after or hath such an erronious judgement thinking good evil and evil good that he hath also an erronious Conscience But this benummed or beguiled Conscience will be awakened at one time or other in life or death or at the day of Judgement for no mans Conscience dyes but lives and shall meet him at the last day and though his sins be now as words written with the juyce of Lemmons nothing to be seen yet when their Conscience comes to the fire of Gods Judgements then every little dash idle words vain thoughts c. will be perceived Though men choak and smother Conscience though they strangle it or so drown it in their cups yet it will and doth abide still what made Joseph's Brethren troubled in Egypt but Conscience which told them of the sin committed by them twenty years before So Conscience told Pharaoh that he and his people were wicked which determined of his thoughts desires words and deeds or more briefly beareth witness either with us or against us in the sight of God It meddles not with other folks actions for that is science or knowledge but with our own and that is Conscience Conscience that is knowledge with another that is either another knowledge when I knowing any thing do know that I know it and so know my self and what is in me or another person that knows with me what I know and that as well as I or rather far better namely God who made the Conscience and will judge it and is privy to all that is in it for so is no other neither man nor Angel and accordingly the
his conscience he disswaded them therefrom so Davids conscience told him that he should do ill to kill Saul and thereupon would not give ear to those that perswaded him hereto Thus being tempted to Lye Deceive Swear Prophane the Lords day c. the conscience tells us that its evil so to do Again being called upon to any good duty the conscience tells us its good and provokes us to do it Why then Conscience is a Puritan if it do thus is not this corrupted as well as the other faculties O yes therefore it gives judgement very weakly and imperfectly in all but especially in the unregenerate and especially in the most ignorant and most wicked yet it retains some part of her office and power and will be doing as its enlightened and therefore it will give this judgement in foul and gross things in the worst of all as when they go to commit Murther Adultery c. or tell them on the other side they should go to Church c. but in the regenerate it doth much good work it s as a guide to conduct us in our way and whereby we shun all by paths It s a bridle to keep us from sin and a spur to goodness it s joyned in Commission with the Spirit of God they are obeyed or rejected together 1. Our duty then in token of our thankfulness is That we listen to the voyce of Conscience and be ruled by it we must take advice thereof ere we do any thing If we will not be ruled thereby but do contrary thereto it will one day exclaim against us when God shall judge us for our disobedience Why did not I give thee a Conscience to tell thee of these things will God say Yes Lord shall Conscience answer I told him it was naught and yet he would do it I told him such and such a thing was his duty and urged him to it and yet he would not give ear but put off the time from one day to another he would not repent have prayers in his family c. such shall then be stricken speechless Most are so eagerly carried after their passions and unruly affections as that they do not hear the voyce of their conscience the noise of those drowns the voyce of this 2. Even natural men have a light of conscience urging them to good and restraining them from evil None so evil but they have in them some light by which conscience is set on work to advise or counsel to the doing or avoiding this or that good or evil it s therefore no note or sign of grace in any because their conscience doth thus and thus This is in meer natural men from the light and knowledge that conscience hath of things good or evil yea oftentimes so forcible are those stirrings of conscience in them as that it keeps and restrains them from many sins which they are inclined to and would otherwise commit and puts them upon many good things which it urgeth them to which of themselves they have neither will nor power to do not from the love they have of the good or hatred of the evil but becaâ—se they would please Conscience which will not suffer them to be at quiet till it be obeyed this they may do and yet in the mean time may be onely in the state of Nature for though here they obey Conscience yet they do it not for Conscience sake Their obedience ariseth not from the purity and holiness of the Law of God but from fear of men from discredit or shame from hope of reward desire of ease or the like If there were no other cause to move them to enter upon good duties or to restrain them from doing evil but the Law of God they would not yield that obedience to Conscience which now they do And thus conscience gives judgement before things be done For its judgement after our Actions It then gives sentence This was well done This was ill done and not so onely but with an Absolution or Condemnation This was well done therefore you are innocent in it and deserve neither guilt nor punishment This was ill done therefore you are guilty and have deserved Gods wrath hereby Samuels Conscience spake for him Whose Ox have I taken c. Pharaohs against him I have sinned c. Thus is Conscience as a Judge acquitting or condemning us yea a little God as it were in the midst of man giving sentence beforehand as it shall be at the Tribunal seat of God on the last day If it acquits us then it worketh Peace Joy Comfort Boldness if it condemn us especially forcibly O then it causeth shame as in Adam when he fled and hid himself in the thicket after he had offended so also fear yea in the midst of all jollities as in Belshazzar and at small things as the shaking of a leaf so also sorrow which the world judgeth to be melancholy whereas it is far otherwise and yet both may and do often meet together yea desperation as in Cain and Judas and an universal distraction of body and minde the accusation of conscience are wounds to the heart Davids heart smote him A wounded Spirit who can bear They are as the gnawing of a Worm that never dyeth but lyeth continually gnawing at ones heart 1. If our consciences do excuse and acquit us bearing witness of the truth and integrity of our hearts of our hatred of evil our delight in Gods word and endeavor to please him above all things c. then may we rejoyce and be of good comfort the same being an infallible mark of our Salvation and may be bold in believing the same against Satan and all his discomforts There 's a great fault in many Christians though as the Apostle saith They know nothing by themselves but that their hearts bear witness with them of their care and faithfulness in all things yet are never the more comforted but are still cast down through Satans suggestions and lyes and their own unbelief If thine own conscience well informed according to Gods Word acquit thee why shouldst thou not be of good comfort you may be humbled for your failings yea deeply for your strong corruptioÌ„s yet for the main be of comfort if in any particular we have done well we may be comforted 2. Let us always keep our selves in well-doing that we may hear our consciences speak comfortably so may we keep a continual feast 3. If we have any thing lying on our consciences for which they boyl within us and accuse and pronounce judgements against us let us not make a slight matter of it but seek to God for mercy and to be discharged of it that so we may still conscience which then may be done not before Stop not the mouth of conscience as many do by mirth and toys this is but to delude thy self and delay time others let
comes not after humiliation nor proceeds from apprehension of Gods love but from a false imagination having no true reformation of life accompanying it Now that the consciences of such may be awakened here whilest there is help though usually most shun the same they must 1. Labor to be acquainted with Gods Law wherein they shall as well see the smallest as the greatest sins Therein they shall perceive their own error as who thought that they did love God above all and their neighbors as themselves that they did ever serve God and put their whole trust in him that it was lawful for them to swear so it were true that it was lawful to go to wizards that on the Lords day they might walk about their fields and do their other businesses and yet serve God as well as they that went to Church that they might do with their own what they list c. 2. Labor to know and believe that the least sin is damnation yet do most bless themselves in their evil courses and are not a whit moved by all the threatnings of Gods Word that thereupon they may be humbled and terrified and flie out of themselves to God for mercy which is the onely way to come to good To this end let them make use of the most stirring sermons meditate of Gods judgements go to such as are afflicted or lie on their death beds consider that there be thousands in Hell which have not committed the tithe of their sins and that if they themselves should dye suddenly this night their condition were miserable If any shall say My conscience hath been quiet all this while I do not mean to call my estate into question let such know that many go snorting to Hell and that a troubled conscience is better then a drowsie secure conscience for that may come to good the other is out of all possibility of mercy Indeed to stay in terror of conscience is fearful yet not worse then to have a benumb'd conscience there 's hope of them that be troubled of the others but a little Physitians prescribe their Patients sometimes to go to sea to be sea sick and that to purge away some ill humors for the health of the body no less needful is it to be soul sick for the welfare of our souls yet is it a common speech of most at the visitation of the sick Oh I pray do not trouble him he is in a very good minde c. but the Prodigals condition though he had ragged cloaths and a rent heart was better then his elder brothers and the Publican justified not the Pharisee Thus of the quiet ill conscience The stirring ill conscience is either when it stirs by excusing or by accusing Excusing upon the doing of some evil whereof John 16. 2. or the omission of some duty as the hearing of the Word Prayer and the liâ—e Thus was it with Saul when he was questioned by Samuel for not obeying Gods Commandment thus hath it been with some Papists when they have practiced Treason against their Prince and Countrey A good conscience doth excuse indeed but rightly not amiss in all things not in some onely for the maner as well as the thing it self Accusing and that 1. When it should not as an Idolator is troubled in conscience for leaving undone some piece of idolatrous service 2. For trifles and not for matters of weight as the Pharisees made great conscience of going to meat with unwashen hands but not of murthering Christ as Papists make great conscience of eating flesh on a fasting day who yet make no conscience of Whoredom Swearing so Civil persons would be much troubled if they should be but accused for wronging their neighbors who yet are no whit moved for prophaning the Lords day not coming to the Sacrament neglect of Prayer and the like 3. When it is forcible and violent causing horror and fear gastliness terror in the dark or at the sight of any of Gods Judgements trembling at the ratling of a leaf yea and desperation it self This though it be not good of it self yet turns to the good of the godly God brings them this way onely he leaves them not here but by the voyce of the Gospel doth relieve their mindes and perswades them to seek mercy upholding them with the hope thereof Some have checks of conscience but so as they can bear them out some again so as they cannot endure them Who so finde their consciences accusing them for their sins and know no pardon but their consciences still tell them of their sins and that their course is bad let such know that they have evil consciences which being let alone will accuse them worse If their consciences accuse them God is greater and knows more Therefore let them seek to pacifie God and their consciences too To this end consider That God hath provided in his infinite mercy an all-sufficient remedy in the death and bloodshed of Jesus Christ then which there is no other way to satisfie Gods displeasure nor to stanch the terrors of conscience let such bewail and lament their state to Almighty God confessing their sins and judging themselves as the Prodigal for the same thereupon craving of him with strong cryes and humble prayers the pardon and forgiveness thereof To such as thus come in the truth of their hearts God hath made many gracious promises Thus suing to him he will in his own good time send down a comfortable answer This is the onely course to come to good to still conscience with forgetting our sins and mirth is but to deceive our selves to wear it out by head and shoulders it s but as the putting away of the tooth-ake with cold water which will still it for a little but after it reboundeth more violently this is the way to get peace After this will our consciences begin to be quiet and thereupon excuse and comfort Then will Faith purifie the heart and work an hatred of all sin with a continual care to please God in all things Then shall we be quite altered and changed from that we were I cannot but wonder at a number of men whose consciences witness against them who yet seek not to pacifie them by assurance of pardon but adde more daily unto their sins whose consciences bear witness That they have no care to please God but their way and works be naught assuredly their consciences will one day cry louder O lay up no new matter of accusation all the profit and pleasure that comes of it will be dear bought It s as to drink pleasing poyson it goes down pleasantly but afterward wounds the bowels If a man had never so much wealth yet if he have an ill conscience what shall it profit him It were as if a man had a costly banket rich apparel and attendance c. and one with a sword drawn were standing ready by
him to kill him This is a Bailiff to arrest a Jailer to keep safe a witness to accuse a Judge to condemn an Executioner to torment c. It s of all foes the worst they accuse to men this to God one may go from them sometimes but not from this It s an evil help in adversity which like Jobs friends troubles us more then all the rest It will be a woful companion at the hour of death and day of Judgement It s like a woful contentious wife when a man hath had trouble enough abroad coming home he findes more there O their life is no life that live with a worm gnawing within Thus what joy will there be of health wealth or whatsoever else yea as we are to take heed of this so also are we of a benumbd conscience the end of both being bad the one no less dangerous then the other Thus of a bad conscience A good conscience is an excusing and comforting conscience that speaks on ones side and that for well doing Thus have the Angels in Heaven a perfect excusing conscience So had Adam in his innocency and we shall one day have in heaven Now our conscience is but so in part as all our other faculties Some corruption remains therein even in the best and therefore doth sometimes accuse or excuse when it should not but for the most part it excuseth and witnesseth comfortably on our sides this is either a good quiet or a good troubled and trembling conscience A good quiet conscience hath these two parts an heart witnessing to us 1. The pardon of our sins past in the blood of Jesus Christ for as Jonah's casting into the Sea stilled the same So believing in Christ stills the most troubled conscience if we be justified through him who shall condemn and 2. Our unfained uprightness and care to please God in all things detesting all evil and bearing true love to his Word and Saints of the former read these Scriptures Job 19. 25. Romans 8. 16. Psalm 4. 6. and 32. 1. Gal. 2. 20. Cant. 2. 16. Of the latter these Psalm 26. 2. and Isaiah 38. 3. Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. They that believe most assuredly the pardon of their sins and walk most stedfastly with God they have the good quiet conscience at least so far as is here to be attained This is a wonderful Jewel a continual feast This causeth joy This causeth boldness to come to the Word boldness before God boldness also towards men let men say what they will we care not if our consciences witness truly on our sides yea boldness against the Devil who will lay much to our charge sifting us to the full O thou art a damned Creature will he say No Satan yes an horrible sinner and who hast deserved Hell fire I grant Satan but Christ Jesus hath paid my debt and delivered me If thou shalt scape Hell yet thou shalt never get to Heaven will he say for none come there but such as keep the Law O Christ hath kept it for me But he hath dyed but for a few whereof thou art none yes I am He dyed for none but such as truly believed in him so dost not thou Yes I do believe and do lay hold on his gracious promises But Christ dyes for none to whom he gives not power to become new Creatures so art not thou Hereunto will a good conscience answer boldly and so put Satan to flight This differs from a bad quiet conscience that comes from ignorance of their danger as a blinde man standing before a Canon this out of knowledge of Gods Word This is quiet upon examination that because never examined This is quiet upon good grounds that upon nothing but upon bear conceits This hath joy adjoyned therewith which that hath not That leaves one in deadness this quickens the heart to every good duty This holds at all times that driven away by the terror of the Ministery of the Word or by afflictions especially it fails at death and Judgement day A good troubled and trembling conscience is when one is perswaded of Gods love and the pardon of sin through Christ but cannot hold it firm and fast and this not in the beginning of their conversion onely but after they hold it with a wavering hand so doubtful and full of fears because of their unworthiness and the greatness of the mercy so that ever anon they are to seek and ready to faint And for the other their heart witnesseth the true hatred of all sin and care to please God in all things but herein they think they do nothing as they should and that they can do no good and even when they have done duties very carefully yet are they still troubled as if they did all for fear of pain and Hell and not for the love of God or out of self-love in hope of Heaven and to save their souls And because they finde some corruptions and rebellions they think that these spoil all their duties and that they themselves are vile wretches yea though they hate them deadly yet this doth not satisfie them they hate them not so much as they should Again they are so timerous and fearful whether they may eat this or that or thus much wear such good apparel do this or that go this way or that all which notwithstanding are lawful for them but they are so afraid to offend God that they often accuse themselves c. This is a good conscience though not so setled as were to be desired and as the other is This may appear by these Notes Such would not part with the comfort they have for the world nor be utterly out of hope and are glad when they can believe best They resolve to trust in God and serve him though he would kill them They are humble and both much and servent in Prayer They hang upon the Ministery of the Word hunger after the Sacrament long for the Sabbath delight in the Saints There 's no Physitian more welcome to a sick body then a godly Minister to them in time of trouble They walk usually more strictly then they that have more comfort and are more zealous and more afraid to sin and more grieve at sin in others So that this is a good conscience no less then the former Both go to Heaven the one in sharpness the other in sweetness run the way of Gods Commandments They be like to two Travellers through a Wilderness or in a dark night one of good courage afraid of nothing the other of a fearful nature afraid of every thing both which get well through So do these the one hath experience of Gods goodness in not being troubled and tempted the other of his power in being upheld that he is not swallowed up and overcome of fear and grief O that there were many such consciences And yet it cannot be denyed but
that the other is better as having more comfort in themselves and being more fit to do good unto others and yet they may scape some checks the others may meet with as Peter yea God seems more to tender these then those as a Father having two Children both beloved of him the one sick the other in health is most careful of him that is sick that he may recover To have a tender conscience checking us for the least sin idle words vain thoughts and the like as Davids for curting off the lap of Sauls Garment is a singular blessing and therefore to obtain it we must both see the odiousness of sin judging aright thereof and must bring our hearts to mourn even for the smallest sins 1. Let every man examine himself whether he hath a good conscience or not whether art thou assured of the pardon of thy sins whether doth thine heart bear witness that thou hatest all sin and art truly desirous to please God in all things as well great as small secretly as openly at least in the deep sence of thy misery art thou wearied under it as an intollerable weight hearing of the onely remedy dost thou long after it above all the world art thou as willing to turn from sin as to have sin forgiven to take up his yoke as to be refreshed by him If not thy case is fearful What have we if we have not this It s our duty then to labor for it and not rest till we obtain it What may not incite us hereto It procures Joy Peace Comfort Boldness before God and men such are bold to pray unto God bold to crave others to pray for them It s comfortable in prosperity a sweet companion at home and abroad night and day it s a sweet companion in adversity like a good wife by her kindeness chearing her husband when he comes home who hath been much turmoild abroad another Simon to bear a piece of our cross yea in the greatest crosses this assureth us that yet God is our Father he visits us in love he will assist us and at last deliver us It s a Castle of comfort an armor of proof a continual feast an Heaven upon earth It makes a man embrace the flames kiss the stake and being in the fire accounts as if he were on a bed of Roses In death its comfortable when all things else forsake us then when our eyes are shut up yet through this we shall with Steven see Christ Jesus ready to receive us and shall say Lord now lettest thou thy servant depart in peace In the day of judgement it will make us lift up our heads with joy when we shall see our Savior Christ come to receive us into his heavenly kingdom O they that have a good conscience should make much of it as of their jewel and labor to keep it It may be easily lost and is hardly recovered as may be seen in David and Peter The first part of it namely The assurance of our Salvation is kept by daily renewing our Confessions Supplications and Thanksgivings To this end we must labor to know the will of God and daily to grow in knowledge by our diligent perusal of the Scriptures The 2 part of it namely our care to please God is kept maintained by a daily and constant resolution not to offend God and so we must both strive and watch against our frowardness worldly-mindedness c. and covenant and vow to do the will of God to the uttermost of our power Hereupon we must walk carefully as in the presence of God avoiding all occasions of sinning using all good means to keep us in a good course publiquely and privately being diligent and careful in our particular calling to the glory of God and good of our brethren 2. This reproveth those that having a good conscience fail as much in laboring to keep it as the World doth in not laboring to obtain it How do Christians go on carelesly without renewing their exercises of Faith and Repentance and so their assurance is to seek or else hold it at a venture and coldly our worst day in the week might be better then our Sabbath had we but the grace to use our time aright O how many are careless watch not give way to their lusts therefore fall into many evils and so wound their consciences very often which is dangerous A place often wounded or hurt will not at last be healed We dishonor God much disquiet our consciences give evil example to others by our frowardness impatience worldliness hard dealings c. Hence it cometh that the Word pincheth us evil tidings amaze us we are loath to dye and the day of Judgement is fearful to us 3. This may encourage and comfort those that have good consciences though they be timerous What God shews mercy even to men unworthy and though thy sins be many and great yeâ— hast thou to deal with him that 's able to pardon them Lose not that thou hast when we lose good consciences all Gods graces diminish and vanish away neither can we thrive any whit as is seen by daily experience But nothing can do us hurt as long as our consciences hold good then are we fit to live and fit to dye fit for the Word and Sacrament fit for death and judgement Thus of the kindes of conscience and so of conscience in general Having a good conscience c. Now of the Words in particular whereof I have laid down their coherence with the former and from whence may be noted That a godly conversation in all things is to be joyned to a bold and zealous profession of our Faith to our knowledge and profession gifts utterance and the like we must adde a good life these two be two Twins St. Paul often joyns them together neither must they be parted saying and doing the tongue and hand must accompany one another Reasons hereof may be these 1. God expecteth of us that where he reveals the knowledge of his will that we adde obedience or else we shall be beaten with more stripes Where God findes this he delights in it as in Abraham who is called The friend of God in David whom he calls A man according to his own heart so in Joh in Zachary and Elizabeth c. we finde the same commended The contrary God loaths as in his own people whom he did again and again advertise hereof 2. This will prove our profession sound and not hypocritical for hypocrites go a great way but its onely Faith that purifieth the heart and that our knowledge is not swimming in our brain but sound and saving knowledge purging both heart and life when we dare compact with any other and say Shew me thy Faith by thy works as I can 3. This not onely Gods children look for when we have got knowledge and come
thereof Vnder what colour soever it comes Dan. 3. 16. and 6. 10. Acts 4. 19. and 5. 29. Exod. 23. 2. Mat. 4. 8. Mat. 16. 26. With the appearance thereof and Occasions leading thereunto Use 1. Deut. 32. 6. Dan. 4. 27. Means whereby to eschew evil Iob 31. 1. Psal. 39. 1. Use 2. Use 3. Simil. Use 4. Whoso avoids not evil cannot do good Use. Acts 26. 28. Acts 10. 38. Heb. 13. 16. Isa. 1. 17. Rom. 2. 10. Doctr. Christians must be doers of good Iohn 5. 29. Reasons Isa. 38. 3. Mat. 7. 21. Iohn 5. 29. Rom. 2. 10. Psal. 119. 6. Luke 1. 6. 2 King 23. 25. We must do all the good we can At all times In all places In all companies To all persons 1 Thess. 5. 15. In our general calling In our particular calling Though it be hard and difficult Luke 5. 18. Dan. 6. 10. Iosh. 24. 15. Eccles. 9. 10. Gal. 6. 10. Rom. 2. 7. And in a good maner Isa. 1. 11. and 58. 2. Iosh. 24. 14. 1 Chron. 28. 9 1 Pet. 5. 2. 2 Cor. 8. 12. Use 1. Use 2. Use 3. Mat. 7. 17. Mark 11. 21. Luke 19. 22. Use 4. Psal. 119. 20. See Isa. 1. 11. Use 5. 3 Iohn ver 11. Use 6. Christians must seek after peace See Acts 4. 32. 1 Cor. 1. 10. 2 Cor 13. 11. Gal. 5. 22. Eph. 4. 3. 1 Thess. 5. 13. Iames 3. 17. How we must seek peace Gen. 13. 8. Gen. 21. 32. 2 Chron. 18. 1. and 19. 1. See Rom. 12. Heb. 12. 14. Mat. 10. 34. Ier. 15. 10. Reasons Mat. 5. 9. 1 Tim 2. 8. Psal. 133. 3. Prov. 17. 1. and 15. 17. Prov. 21. 9. See Ier. Lam. Concordia parvae res crescunt discordia magna dilabuntur Mat. 12. 25. Use 1. Psal. 120. 7. 1 Cor. 3. 3. Iam. 3. 15. Rom. 2. 8. Use 2. See Prov. 1. 10 c. Use 3. Use 4. The enemies of peace to be avoided Pride Covetousness Frowardness Prov 16. 28. Talebearers Mat. 5. 9. Use 1. 1 Iohn 2. 1. The prevention of an Objection See Deut. 11. 12 Psal. 25. 16. 27. 9. Why Eyes Ears Face c. are attributed to God Use 1. Use 2. Whom we are to understand by Righteous and why they are so called 2 Cor. 51. 21. Simil. Use. Whom we are to understand by them that do ill The Lord careth for the Righteous Deut. 11. 12. Psal. 33. 12. 146. 8. Psal. 103. 13. Mat. 6 9. Isa. 49. 15. Iudges 5. 20. Iosh 10. 13. Psal. 33. 18 19 and 121. 8. Mat. 16. 30. Zech. 2. 8. Obj. Sol. Iudg. 6. 13. See Psal. 32. 6. Isa. 45. 2. Obj. Sol. Psal. 37. 19. Use 1. Psal. 23. 27. 1 King 6. 16. Use 2. God hears the prayers of his Saints readily Psal. 145. 18. Isaiah 65. 24. Psal. 141. 2. 50. 15. and 69. 31. Iam. 5. 16. Ier. 7. 16. Ezek. 14. 14. Matth. 7. 11. Isa. 38. 14. 1 Sam. 1. 13. Ionah 1. 2. What prayers prevail with God Psal. 73. 25. How it may appear that God hears their prayers readily Rom. 8. 26. Hos. 14. 3. Prov. 50. 15. Matth. 7. 7. Psal. 22. 1. Why the Lord hears not nor grants not sometimes the prayers of his children Matth. 15. 23. Simil. 2 Cor. 12. 9. Simile Use 1. Use 2 Use 3. Dan. 2. 20. Simil. Use 4. Pro. 15. 8 29. Psal. 14 4. Isa. 29. 13. Iohn 9. 31. Hos. 7. 14. See Prov. 1. 24. Gods wrath and the fruits thereof are always bent against the wicked 1 Cor. 10. 6. Reasons See Psal. 9. 8 16. Rom. 13. 3. Why the wiced are not always plagued here 2 Thess. 1. 8 9. Use 1. Use 2. Patience and innocency of life are the way to escape harms from men Prov. 15. 1. Iudg. 8. 1 2 3. 1 Sam. 24. 18. and 26. 21. 1 Sam. 19. 4 5. and 14. 45. 1 Sam. 24. 18. and 26. 21. Use 1. Use 2. Some are so bad that they wrong the innocent Prov. 22. 22. and 23. 10. Use. Some hate the godly meerly for their goodness Gal. 4. 29. Numb 23. 8. See Rev. 17. 6. Psal. 16. 3. 1 Iohn 3. 14. Psal. 15. 4. Use. Matth. 18. 6. Such as suffer wrongfully or for Religion and Conscience sake are happy Use. Matth. 5. 10. 1 Pet. 4. 14. Reasons Iohn 15. 19. Phil. 3. 10. Acts 5. 41. Phil. 1. 29. Matth. 5. 10. Luke 12. 32. Iames 1. 12. Heb. 11. 26. We must tarry till God call us to suffer Acts 21. 13. Whether we may flee from persecution Use. Mark 8. 38. Mark 10. 30. Matth. 5. 10. Acts 5. 41. and 16. Heb. 10. 34. 2. Sam. 6. 22. Heb. 12. 4. A godly man is happy in what condition soever See Psal. 1. 1. 32. 1. 112 1. 126. 1. Ionah 1. 6. Use 1. Use 2. Fear is an enemy to constant suffering Matth. 10. 28. Luke 12. 4. Rev. 2. 10. Use. Rev. 21. 8. What it is to sanctifie the Lord God Iohn 3. 33. Rom. 4. 20. Faith the mother of constancy in sufferings Rev. 2. 2. 1 Iohn 5. 4. Luke 8. 24. Use. As we must believe Gods Truth with our hearts so must we profess it with our tongues Rom. 10. 9. Rev. 2. 13. Reasons Acts 26. 18. Use 1. Iohn 5. 39. 1 Sam. 13. 19. Numb 11. 29. Col. 3. 16. Use 2. Iohn 3. 19. Hos. 4. 6. Matth. 12. 30. Mark 8. 38. Use 3. Luke 12. 8. We must believe with our hearts before we can confess with our mouthes Our speeches must be accompanied with meekness and fear Use. What Conscience is Iames 2. 19. Rom 2. 15. Acts 24. 16. 1 Iohn 3. 20. Use 1. Use 2. Iames 2. 1 Iohn 2. 3. 1 Cor. 2. 12. The Offices of Conscience To bear witness Ier. 17. 10. 1 Cor. 2. 11. Rom. 9. 3. 1 Sam. 24. 10. and 24. 15. Psal. 7. 4 5. Iob 42. 3. 31. 5 7 c. Use 1. Use 2. Psal. 51. 4. Use 3. See Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. Isa. 38. 3. To give judgement before our actions See Isa. 30. 21. Psal. 16. 7. Obj. Sol. Use 1. Use 2. After our actions 1 Sam. 12. 3. Exod. 9. 27. Prov. 28. 1. 2 Cor. 1. 12 1 Iohn 3. 21. Isa. 57. 20. Acts 2. 37. Prov. 18. 4. Mark 9. 48. Use 1. 1 Cor. 4. 4. Use 2. Use 3. Simile Use 4. Simile Use 5. Rom. 2. 15. An erronious conscience what it is See Iohn 16. 2. Gen. 30. 18. A doubtful conscience what it is Rom. 14. Use. Psal. 119. 105. Whether a man doth sin that doth according to his conscience See Acts 26. 9. Whether a man do any thing against his conscience being erronious Rom. 14. 1 Cor. 8. 7. Whether it be lawful to do a thing with a doubtful conscience The several kindes of conscience Tit. 1. 15. The kindes of a still quiet conscience Drowsie Simile Secure Seared Eph. 4. 18. Luke 15. 17. Simile See Ioh. 3. 20 21. Means whereby the conscience may be awakened See Deu. 29. 19 See Acts
2. 37 and 16. 29. Simile The stirring ill conscience Excusing Accusing Use. 1 Iohn 3. 20. See Psal. 32. 5. Prov. 28. 13. Isa. 1. 18. Ezek. 33. 16. Mat. 11. 29. Simile A good quiet conscience Heb. 9. 14. Ionah 1. 15. See Act. 16. 30. 2 Cor. 1. 12. Ioh. 30. 20 21. 1 Iohn 3. 21. Acts 23. 1. Wherein it differs from a bad quiet conscience A good troubled conscience Signs declaring the goodness thereof Simile 1 Sam. 24. 5. Use 1. The great benefits of a good conscience See Pro. 14. 10 Heb. 13. 18. Acts 7. 56. How it is kept Use 2. Use 3. A godly conversation is to accompany the zealous profession of our Faith See Iosh. 1. 8. Mat. 5. 16. Iohn 13. 17. Iam. 1. 22. Reasons Luke 12. 47. Isa 41. 8. 1 Sam. 13. 14. Isa. 1. and 58. Ezek. 14. 33 Acts 15. 9 Iames 2. 18. Gen. 13. 7. Iob 31. 35. 2 Sam. 12. 14. Use 1. Use 2. Use 3. A godly man will stand by the truth The wicked are apt to speak ill of Gods servants Use 1. Use 2. Use 3. Use 4. Isa. 5. 20. Prov. 17. 15. Iude verse 14. Heb. 12. 4. A godly conversation stoppeth the ungodlies mouthes See Acts 16. Use 1. Use 2. 1 Iohn 3. 12. Gal. 4. 29. Why we ought willingly to suffer for righteousness It s better to suffer for well then evil doing Reasons Mat. 5. 10 11. Acts 5 41. Phil. 1. 29. Luke 23. 41. Use 1. Use 2. No affliction comes to us but by Gods will Acts 2. 23. and 4. 28. Mat. 10. 17 18. Acts 21. 11. How far God hath an hand therein Mat. 16. 23. Iames 1. 12. Rev. 2. 10. Use 1. Mat. 10. 31. Simile Use 2. Acts 21. 15. Use 3. Use 4. Christs sufferings an encouragement for Christians to suffer Iohn 13. 16. Acts 3. 14. How Christ was just how we Use. Another help in our sufferings Christ suffered for our good Use. The godly sow in tears but shall reap in joy 1 Tim. 4. 8. Use 1. Iames 4. 4. 2 Cor. 10. 18. Use 2. Particulars here laid down about Christs sufferings Profit arising from the meditation hereof 2 Tim. 1. 12. Iohn 3. 16. Eph. 2. 4. 1 Pet. 1. 3. Use. All Christs sufferings make up one perfect suffering Heb. 9. 26. Use 1. Use 2. The quality of the person that suffered Heb. 7. 26. For whom Christ suffered Use 1. Matth. 11. 29. Isa. 1. 17. Use 2. Why our Savisuffered To what end he suffered Use 1. Use 2. Isa. 2. 2. Iohn 1. 40 45. Iohn 1. 14. 1 Tim. 3. 16. That Christ must have dyed and so did Isa. 53. 9. Dan. 9. 26. Rom. 4. 25. The benefits ensuing by Christs death 1 Iohn 1. 7. Rev. 1. 5. See Rom. 3. 25. Col. 1. 21. 1 Iohn 4. 10. Hosea 2. 18. Psal. 91. 13. 1 Iohn 3. Use. Christ rose again from the dead 1 Cor. 15. 5. Why he rose again Acts 2. 24. Rev. 1. 28. The maner of his Resurrection The place from which he rose When he rose Psal. 16. 10. Why the Iewish Sabbath was changed The benefits hereof 1 Cor. 15. 17. Use. The duties to be performed Eph. 5. 14. Heb. 11 35. Col. 3. 1. A further comfort to them that suffer for Righteousness sake The meaning of the words How the Papists understand them Reasons against the same That there are no such places as Limbus patrum and puerorum Iohn 8. 5 6. 1 Cor. 10. 3. Eccles. 12. 7. Isa. 57. 2. The Popish opinion about Purgatory Reasons against it Luke 2. 29. Phil. 1. 21. 2 Tim. 4. 8. 2 Cor. 5. 1. Iohn 17. 24. Luke 23. 43. Rev. 14. 13. Why Purgatory was devised Iohn 3. 18. Use 1. Use 2. Use 3. Eccles 11. 3. That Christ went not down to Hell to preach to the Reprobates Gods Spirit preacheth in faithful Ministers 2 Pet. 1. 21. Luke 10. 16. Use 1. 1 Cor. 2. 4. Use 2. See 1 Cor. 14. 25. Use 3. God will finde a time to right things when they are disordered Use. The woful condition of the wicked Matth. 25. Use 1. Use 2. Use 3. 2 Cor. 5. 11. Disobedience the cause of Gods judgements on the old world Whether all those which were drowned were damned Use 1. See Act 12. 23 Ibid. 20. Dan. 4. 5. Simile Use 2. Psal. 5. 4 5. Leut. 26. 14. Deut. 28. 15. Two necessary considerations Disobedience is the forerunner of destruction Use. Iohn 3. 36. 1 Iohn 3. 8. The sins of our times like those of the old world Gods Patience towards the disobedient aggravates their sin Use 1. See Psal. 50. and 55. Isa. 57. 11. Heb. 2. 13. The names of the godly mentioned to their honor 1 King 15. 34. See Prov. 10. The old world then most disobedient when they should have been by Noahs making of the Ark feared therefrom Christians must use the means whereby to be freed from Hell and destruction Faith and Repentance an Ark for the soul. Use 1. Gen. 19. 14. 1 Kings 6. 7. Use 2. How useful Examples and occular sermons are See Luk. 17. 32 1 Cor. 10. Ezek. 12. 3â— Iam. 5. 10 11. Use. Dan. 5. 22. Wicked men fear not Gods judgements Prov. 14. 16. and 22. 3. and 28. 14. See Mr. Dod on Psal. 14. Weak means are sufficient through Gods blessing for our preservation Righteousness shall not want its reward 1 Tim. 4. 8. Use. It s good to be near the godly No man can be saved by the goodness of another Ezek. 18. 20. The wicked however they escape bodily dangers shall meet with everlasting judgements There are but a few which shall be saved The speech of an Arrian at his death Matth. 7. 21. Use. Gen. 46. 27. Rom. 13. 1. Men and women be more excellent then other creatures Use 1. Use 2. Noah and the old world a right picture of the good bad in our age The godly throughout all ages are saved by the same means 1 Cor. 10. 3. Baptism what it is c. The uses of Baptism Use. Rom. 6. 4. Who is to Baptize and who to be Baptized See Rom. 4. 25. and 8. 34. What our Saviors ascension was That he did ascend Luke 24. 51. Acts 1. 9. Iohn 6. 14. 19. 20. 17. Why he did ascend Before whom he did ascend The time when he did ascend They that have charge over others must be careful to leave them in good plight The place from which our Savior ascended Acts 7. 56. The benefits of his ascension Eph. 4. 8. Iohn 14. 2. Three observations in general Isa. 49. 23. The good Angels are subject to Christ. Use 1. Use 2. They watch and guard us Use 1. Use 2. Use 3. The bad Angels are subject to Christ. Col. 2. 15. Use 1. Use 2. Use 3. The contents of the Chapter The parts and meaning of these two Verses Doctr. The passion of Christ is an especial means to stir us up unto mortification Tit. 3. 7. 2 Cor. 5. 15. Use. Rom. 8. 7. 1 Pet. 2.
As verily as we be unfeignedly humbled with desire of forgiveness and not to sin so verily may we believe our selves pardoned for which accordingly we are enjoyned daily to pray yea if we have been overtaken more foully for want of watchfulness yet let us not despair as Cain or run from God as Judas which is worst of all but address our selves to come with a heavy and bleeding heart to God with whom there is mercy David having confessed his sin Nathan said unto him The Lord also hath put away thy sin thou shalt not dye Unto every penitent soul his Son will be a propitiation for their sins As the prodigal was embraced of his father so will our heavenly father receive us if we return unto him 3. May be a most effectual means to humble such as have run on in their sins without humiliation that at the length they may take this course Return ye backsliding Children saith the Lord and I will heal your backslidings See to this purpose Hos. 14. 1 2. Oh but I have been thus and thus bad will some say No matter what thou hast been so now thou with thy whole heart turnest to God and neither art now nor hereafter intendest to be as heretofore Time past shall not be remembred Oh but I have committed many great sins It 's not that shall stand between God and thee if thou be truly humbled Gods mercy and the merit of Christ is as well able to take away and heal great as small offences Though our Iniquities be encreased over our heads and our Trespass grown up unto the Heavens yet if with Ezra we be truly humbled there 's assured hope of pardon To the Strangers c. Though haply there might be some Gentiles amongst these yet it is more probable that they were most Jews which were principally his charge as the Gentiles the Apostle Pauls They are called Strangers not as all Christians be while they be here on Earth absent from their heavenly Countrey and Inheritance for so are we Strangers in our own Countrey Towns and Houses but Strangers as being in a strange Countery forced by persecution to leave their own and fly into another which might be either through the Wars and Troubles which were raised in their own Countrey or by the persecution raised in Jerusalem about the death of Steven Here see 1. That sundry of the Jews received our Saviour Christ and believed in him and were soundly converted though the body of them did not for he came unto his own and his own received him not those made a good progress in the course of Christianity who were contented even with the loss of their liberties to undergo such dangers as might befall them in a strange Land onely that they might keep faith and a good conscience 2. The estate of the Church of God here on Earth namely to be under persecution In the world saith our Saviour ye shall have tribulation Always there hath been enmity between the seed of the woman and the seed of the Serpent Thus was it when the Church was but in one Family in one Countrey one Nation The world having Power Authority Wealth is full of malice against the poor Church so that were it not that God Almighty defends it it could not endure It 's as a Sheep amongst wolves or a Ship among the waves Though God will exercise it to keep it from errors and corruptions which it is subject unto through much prosperity and peace though it have need of some peace to gather it self yet if 't be long in peace it gathers mud as standing waters rust as the ploughshare in the hedge yea settles it self on the lees therefore God pours it out from Vessel to Vessel Ever mark after long prosperity grew pride and thereupon errors and corruptions which like a canker brought destruction Contrarily the Church never shines so gloriously as either in or presently after persecution Then life zeal sincerity heavenly-mindedness and such like graces appear in their true lustre It followeth 1. That as we are not to conclude for a company because they have so much peace that therefore they are beloved of God so must not we against any because they be few in number and outwardly despised and slighted Four hundred false Prophets were maintained by Jezabel whereas Micaiah the onely true Prophet of the Lord was put in Prison Jeremiah and Baruch were the true servants of the Lord whom whole multitudes of proud men and false Prophets resisted 2. That we are to prepare our selves for persecution especially having had so long a time of peace To this end we must resolve to part with all for Christs sake and for his Cause and Religion Thus did these Jews thus the holy Martyrs and great reason For what would it advantage us if we should gain the whole world in the mean time losing our souls by denying Christ. On the contrary If we forsake any thing for Christ here we shall have a Crown of everlasting glory Great is our reward in Heaven But how far are most of us from any such matter many are destitute of knowledge and how can they suffer Many have no love to the truth but are carnal and prophane persons which never could yet be wrought upon by the word to embrace it or be ruled by it that will not leave their vile lusts for it and how shall these leave their goods and liberties Nay that which is most to be lamented how few professors be like to stand to it many are more likely a great deal to flinch Alas what poor faith is in most especially how are most given over to the world being too eager and earnest for these things neglecting good duties and slubbering them over for the worlds sake How wil these forsake it altogether and leave Houses and Lands when they will not lay aside their businesses for an hour or two to hear the word or a quarter of an hour for prayer in their Families O let 's therefore labor as for good store of Faith so to come to a contempt of this world In the mean time use we it moderately and in his place denying our selves by little and little else we shall never come to it all at once but for our livings sake shall be subject to fall from God and renounce our Religion a fearful state 3. The lawfulness of flying in time of persecution The Jews here did it to save themselves from danger It 's lawful for a Minister or any other tyed by calling either when persecution is onely or chiefly intended against him or having consent for a time to go aside seeing it to be best for the rest It 's lawful for any either when God makes a way for them that seems to call them thereto whereunto if they should not yield we are to think they
have some extraordinary motion of the Spirit of God to the contrary as it 's written of some of the Martyrs or finde themselves as yet not strong enough to endure their rage Those I say may slie to be reserved as a seed to propagate the Church afterward Throughout Pontus Galatia Cappadocia Asia and Bythynia The places whereunto they fled for habor were Regions and Countreys in Asia the less where there were then famous Churches Note hence 1. The large extent of the Church of God in the time of the New Testament that whereas before it was kept within the pale of Judea in the New since our Saviours ascension it 's dispersed over all Nations far and wide from the Sun-rising to its going down that it might be fulfilled which God spake to Abraham that in his seed all the Nations of the world should be blessed But what 's become of those Churches of Asia now They are all lamentable to be spoken under the tyranny of the Enemy of God and Christ Jesus the Turk They are now no Churches but Synagogues of Satan cages of unclean birds so are also the Churches to whom Saint John wrote in his Revelation Be we not therefore high minded but fear for if God hath not spared the natural branches take heed lest he also spare not us yea considering our luke-warmness unthankfulness contempt of the Word and such other our crying sins we have cause to fear the like judgement 2. The singular diligence and care of this holy Apostle over the charge committed to him Not onely did he preach to them being present with them but wrote also being absent being in persecution and scattered throughout strange Countreys he encourageth them unto constancy and that they should not faint under their troubles of such helps there is great need in such cases and at such times He was careful not onely to gain them to God and the Faith but to hold them fast that as they were begotten so they might be nourished up in the faith as they were converted so he was careful to confirm them this being no less necessary then that For Non minor est virtus quam quarere parta tueri having offended but again put in trust with the sheep he is now careful of his Commission which is set down for the example of all Ministers even as we love Christ so will we must we feed his sheep and lambs We must labor by all diligence and faithfulness to convert and build up yea in times of sickness or any affliction when Satan waits to tempt them and they be weak we are to come and strengthen them we are to shoar them up that they reel not to comfort them that they despair not But how do they perform this duty that never come at their charges seldom or never preach put it off to another though never so unfit how also they that either preach not or but unprofitably which come not to a poor or mean mans house upon any occasion How shall they be able to answer the great Shepherd of the sheep when they shall be called to an account See Heb. 13. 17. Elect c. Here he describes them by their inward estate to God-ward I will not here handle the common place of Election I have done it at large and I reserve such things to Catechizing onely now of such things as are necessarily occasioned by the text whereof this may be one That God hath chosen out some men to salvation as he did of the Angels which are called the Elect Angels Before the world he Ordained and decreed some persons to obtain salvation even the vessels of mercy which he had afore prepared unto glory See to this purpose Acts 13. 48. Eph. 1. 4. 1 Thess. 5. 9. This must needs be so for whatsoever falls out in the world universally or particularly God in his eternal and unchangeable decree Ordained the same And if wise men do not especially great things whereof they have not before deliberated much lels doth God Let us hold fast this truth inviolable according to the Scriptures casting away all carnal conceits of cruelty or the like in the Lord and with the Apostle Paul what we cannot understand learn we to adore and admire Q. But how could the Apostle know they were Elect may one know the Election of another A. For our own we may as we shall hear by an by for others we may also though not with the same knowledge and judgement of certainty because the heart of man is known to none but to God only and a man may go far who yet may fall away but with the judgement of charity which hath degrees according to the fruits we see in them if they only profess Religion and be in the Church we may hope but it is but weak hope where we see no fruits where we see some good likelihoods of religion some good beginnings we may more strongly be perswaded for to such a man may say If these things be in you in truth you are the very Elect of God Now when we see the fruits of faith sanctification and godliness in men and that they shew it not by fits but constantly not in some things but in all not in prosperity onely but in adversity too in persecution and under the Cross we may the more yea very boldly judge of them as the Elect of God and so doth out Apostle here as appears by the next words Unto Sanctification of the Spirit He saw good signs of Sanctification in them and that they suffered persecution for Religions sake therefore he so hoped of them he so stiles them We should not onely labor to have sound testimonies to our selves of our Election and Salvation but so live as we may get a good and full testimony thereof in the conscience and minde of the Church and Brethren with whom we live For a good name in the Church is a precious thing and much to be desired The voice of the Church is the voice of God We are so to live that whatsoever befalls us as to die suddenly or strangely or to have great and extraordinary afflictions while we live our lives notwithstanding may have spoken so well for us as we may have good report while we live and when we be dead So have many poor godly ones in Scripture and in our times when great and mighty ones that have been wicked their names be rotten and so not at all or else stinking and so as a dunghil or puddle which the more it is stirred the more it stinketh They therefore that live vilely in their lusts bring an ill name upon themselves who can judge they are Elect or shall be saved yea many be desperate they care not what men say as bad a sign as can be such also as walk hollowly and by halfs in some things well and in some other taking
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
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
And We know whom we have believed and that he is able to keep that which we have committed to him whose love also is unchangeable Why we have known of great professors who have faln finally as Judas and many in our time Yea but not such as were taken into the Divine protection and keeping of God but hypocrites They went out from us saith Saint John but they were not of us Peter was kept by the power of God though shaken by temptation yet was he not overcome Judas was never but the childe of perdition and had common graces and was never justified nor sanctified Let us then look we be found and indeed be such as are taken into Gods keeping and then safe enough then may we triumph with the Apostle If God be on our side who can be against us And who shall seperate us from the love of Christ Shall tribulation or distress or persecution c. Nay in all these things we are more then conquâ—rers through him that loved us So must it needs be except we think the Lords arm to be shortened or his power weakned that he cannot help and that there should be any stronger then the Almighty Indeed if we be but Hypocrites and out of Gods keeping we may fall into any sin and miserably fall away for ever for what have we to stay us For as if God take not the care of a man all creatures are lyable to do him hurt as Cain said murmuringly Thou hast cast me from thy face and every one that findes me shall slay me Noting indeed truly that he lyeth open to a Thousand perils that is not kept by God so is it for spiritual dangers he that is not kept by God may fall into any sin irrecoverably and perish eternally This then confoundeth that hellish Doctrine of Rome that the elect and sanctified may finally fall from grace which is contrary to the whole Scripture Through Faith God keeps us but by no miracle or extraordinary way but by Faith not without us but by working and increasing the grace of Faith and true beleif in us some would understand it through hope because hereby we wait for Salvation and indeed there is great affinity between Faith and Hope so that in Scripture they are sometimes put one for another By Faith we believe the goodness of God towards us by Hope we wait till we finde and feel him so to us by Faith we believe eternal life by Hope we patiently wait for it And as there could be no Hope if there were not Faith before so Hope doth greatly help Faith it keeps it that it makes not too much haste nor break off in the mid way for God oftentimes after his promises deferreth to perform them so that the wicked also come to say Where is the promise of his coming yea ere he come he hides his face and seems as if he would not fulfil the same now therefore here doth Hope her Office and steps in and sustains Faith very well so that a Christian must necessarily have both to go along with him But I see no reason to alter the Apostles words but to take Faith properly for the grace of true Faith and believing though this is true that Hope helps well on but he speaks of Faith which includeth Hope as a necessary companion But how doth faith bring us to Salvation It is said by the Apostle Paul By grace ye are saved through Faith Now as it first apprehends Christ and Salvation so it holds this hold and continues our comfort and still carries us on in the service of God and an holy life This assurance of eternal life makes us contemn profits offered to pull us from a good conscience as Moses did Pharaohs Court and pleasures of Aegypt so to despise the Cross and overcome troubles that would draw us therefrom as the holy Martyrs did from time to time Also Faith apprehending the promise of God for our upholding to the end rests upon the goodness of God which is constant and his power which is infinite Therefore when any shall perswade us we shall never hold out we shall be forsaken Faith then puts up head and saith nay to it because God hath promised to keep us unto Salvation The wicked come and say where is now thy God by reason of troubles which befal the Godly so the Devil and their own unbelief assaults them now Faith helps and saith Why art thou cast down why art thou disquieted trust yet in God he is my present help and my God and Though I walk in the valley of the shadow of death I will fear no ill and the name of the Lord is a strong Tower the Righteous runneth to it and is safe This is the Victory that overcometh the world called therefore the shield By which we quench the fiery darts of the Devil For this purpose our Saviour when he prayed that Peter might hold out prayed that his Faith might not fail If that fail we are gone if it hold we shall be too hard for all the world so long as our Faith holds all the world with all the Engines it hath to destroy us can never overturn us Contrarily without Faith we can neither begin nor stand against any temptation or danger This teacheth men to labor for this true Faith without it they may fall to any thing as the second and third sort of ground mentioned by our Savior in the parable most people content themselves in being professors but labor not for this grace of Faith and therefore do they fall away and never come to Salvation It teacheth also the Godly still to say with the Apostle Lord increase our Faith using all other means to that purpose A little Faith will go but a little way the least if true shall get to Heaven but with much ado as a poor tattered Vessel may get to shoar especially if there come no storms but if there do it s in great danger and very hardly attains unto it but as a strong Vessel comes safely though it have strong tempests so a strong Faith though it be strongly assaulted and put to it as oft it is both in life and in the end of life yet it conquers We have had none but calm times hitherto but what we may have we know not whether common trials or particular ones accompanied with pain grief vexation c. Labor therefore for good store of Faith Unto Salvation kept not for a while but to the coming of Christ to the enjoying of Salvation and not as Moses who had only a sight of Canaan He keeps us by his power whereto Not that our finger shall not ake in this world but have all peace and prosperity and every bodies good will No but to Salvation in the end of our life for here we must suffer with him if hereafter
resemble God their Father who being holy requires that his children should so be even holy as he is holy whence may be noted That for the building up of Gods Church Doctrine and Exhortation must be joyned together Thus our Savior preached thus also the Apostles as the one must inform the judgement so the other pull on the affections which are as much or more corrupted then the understanding part wherby Knowledge Conscience and Practice may go together Knowledge without Zeal is blockishness as Zeal without knowledge rashness but better less Knowledge and more Zeal then more Knowledge and less Zeal or care of obedience Doctrine without Exhortation is to set a dull Horse in the way and not spur him on Exhortation without Doctrine is to spur a Horse forwards before he be put into the way the one is the Foundation the other the Building both which must go together Ministers that would go to work indeed must go with their tools use both Doctrine and Exhortation as he that would cleave a knotty Log must both use Beetle and Wedges the one without the other would be to no purpose We must be like careful Messengers not delivering barely our Masters message but earnestly entreating on his behalf We must not bear the ayr as it were multiplying words yea good words without a ground Neither must we deliver sound Doctrine strongly proved so leaving it but urge and apply it Practice being the life of all and people being unapt to make particular Application yea it is the principal part of our Ministery to draw on the will and to perswade and work upon the affections for want of which many finde but small fruit in their Ministery for people are grown to that pass that it is not the excellency and weight of the matter that will move which for the most part proves but a sound with the most if it be not whetted by some enforcement of Exhortation People also must not onely be willing but glad of this kinde of teaching suffering as the Apostle speaks the word of Exhortation but too too many had rather have general Doctrine then be called upon to Practice and examination In this Verse our Apostle Exhorts to stedfastness in Faith and to relie and trust on the Salvation to the hope whereof they had been called by the revelation of Jesus Christ even the Gospel of Christ and therefore to remove from them all such impediments as might hinder the same Those were of two sorts 1. Such as were in the understanding part implied in the first part of the Verse And 2. Such as were in their affections implied in the latter Gird up the loyns of your minde A borrowed speech from those that wore long garments which when they went any journey or were to stir about any thing they were wont to gird up lest they might be troubled or hindred thereby The meaning is this As men do thus gird and truss up their clothes lest they should be hindred in their work or journey so shake off all that may hinder you in going your Spiritual journey to Heaven and doing the work of the Lord. By the loyns of the minde we are to understand all lets in the understanding part namely all corrupt opinions about Salvation contrary to the Word Those must be reformed else can we not trust perfectly or hope to the end The Jews wanted not theirs nor we ours for the Jews 1. They looked for earthly promotion by Christ as a Potentate of the world This could not but much hinder them from trusting in him for Salvation This they must gather up if they would profit by him knowing that he is made of God unto them not ease riches c. but Wisdom Righteousness Sanctification and Redemption 2. They did still stick much to Moses his Law and Circumcision This also hindred them from resting wholly and onely upon Christ for Salvation This also they must tuck up acknowledging Salvation to be by him alone 3. They prized not Salvation at so high a rate as they should and this also was no small let unto Salvation For our selves How many corrupt conceits be in peoples heads that hinder them from Faith As some think that they be no great offenders and hope to be saved by good prayers good meaning civil life c. Others that it s no such hard matter to be saved but if that men call to God for mercy they shall do as well at the last as they that make all the stir These conceits be as it were the strong Castle of carnal People whereinto being once got all that we can say proves unable to beat them out Others hope to be saved by Christ who yet live in their sins Others think that if they should Repent and go to Sermons they should never be merry again Now these and such like must be reformed finding these lets we must gird up our loyns and remove them Nay even Gods good servants that are truly humbled in conscience for sin and â—it to believe hungring after Christ more then all the world as desirous to turn to him yet are held off by some false conceits O they be unworthy that God should forgive them Therefore he will not their sins be too many and too great and O if they could sorrow as deeply as some and serve God as well then they would hope c. and O they have so many corruptions and such a rebellious heart as they know God will not forgive any such whereas it is not that will hinder so as our hearts be unfeignedly bent to strive against our corruptions and serve the Lord in truth Neither do the very best prize so highly this Salvation as they ought we weigh not what God hath done for us in Christ This is the reason why we walk not more thankfully joyfully and zealously let us gird up these loyns rid our selves of these impediments up and be sound of these points and whatsoever thought would hinder us from resting on Christ Jesus for Salvation let us cast it from us as the blinde man did his cloke when he went to Christ. Be sober Sobriety is a vertue that keeps us not only from things unlawful but moderates us in the use of things lawful that we exceed not our bounds therein These may be referred to two heads Profits and Pleasures which we are most subject to abuse and are therefore dehorted from them For the former which is Pleasure thereto may be referred meat drink apparel recreation c. All which we must use soberly to the glory of the giver our own good and the good also of others 1. For our meat and drink we must neither be excessive nor over curious as Dives that fared deliciously every day making his belly his God we must eat to live and thereby be more fit for duty 2. For our apparel we must not
exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
always keep a good Conscience Wood is not more necessary and apt to nourish fire then good works and well doing to nourish Faith Also observe the dealings of God and grow by your own experience Many that have believed and were very earnest in their beginning till they got it after growing secure and worldly and withal neglecting the means have with David fallen into some one sin or other thereby losing the peace and comfort they formerly enjoyed A great loss indeed more then if a man were stript of all to his shirt O le ts take heed of this loss as we are to be wise as Serpents so let us shew our Serpentine wisdom in this one thing especially The Serpent will be sure so much as in her lies to save her head so must we our Faith for on this hangs all and if by any means we have fallen therefrom recover we our selves by all means possible 3. That which they are to hope for or trust on is Grace that is Salvation Every benefit is grace but to be delivered out of our lost and undone state and brought again into the favor of God and saved is a most special grace Our Election is of grace so our Redemption so our effectual Calling 1. This condemns the Papists that teach partly Grace partly Works No these cannot be mingled either all or none they be as contrary as light and darkness honey and gall else were grace no more grace To joyn any thing with Christ is to pervert the Gospel They now begin to be ashamed and mince this Opinion saying We be saved most by Grace yet partly by Works and that these Works be died in the Blood of Christ and that it is most safe to rest on his merits alone Well God make them so ashamed as altogether to renounce it and so let us in the mean time 2. Let us serve the Lord with a chearful and constant love and service for his free favor to us all the days of our life 3. Shew we grace and favor to others not to such as have deserved well of us but even to such as have not nay ill as we had of God Grace That is Salvation See he calls their mindes from looking for earthly preferment by Christ whereunto they had a lingring minde and calls them to look for Spiritual riches even Salvation by him What are we then to expect by Christ and by professing the Gospel zealously not Wealth Honor Peace Credit in the world but pardon of our sins freedom from Hell and Gods wrath peace of Conscience joy in the holy Ghost that our persons and works shall please God Angels to be our guard our Prayers to be heard our Souls at death to be carried into heaven both our Bodies Souls to be glorified at the great day Will this satisfie us Hereof we may be assured if we believe in Christ and zealously embrace the Gospel As for other things his Kingdom is not of this world he promiseth not plenty peace ease c. He had them not himself but contrarily troubles as all shall have that live godly in him This teacheth us to lay our hand upon our heart when we go about to profess we know what we shall finde but it may be sorrow withal if we can be content so then may we go forward else not Many having gone on in profession not so advisedly and after having found the wind and tide against profession and reproach trouble and danger for the same have shrunk away and with Demas have forsaken Paul and embraced the present world Others seeing how hardly such be dealt with though in their conscience they think best of such yet keep in their heads thinking that its best sleeping in a whole skin But alas they make but a weak choyce were they not better have these heavenly comforts and priviledges here and be acknowledged of Christ and saved at the great day though with some sorrows here then to make the world their friend and God their enemy and to have him ashamed of them at that day as he will for we cannot have it go on our side now and then too That is to be brought unto you God tarried not till they sought Salvation but he of his goodness brought it them which he useth here as an Argument to perswade them to trust stedfastly to this Salvation and look accordingly for it because God would bring them to the Faith of it when they thought not thereof Note here That Salvation is not of our own procuring or seeking Alas what could Adam and we in him do we could fall but what then towards our Salvation we could run and hide our selves and excuse our sin and encrease our danger but God was fain to bring him the seed of the woman he could not make himself an help a wife for God made and brought her to him much less a Savior So what 's the reason he hath given us the Gospel in this Land and not to our Forefathers not to many other Lands we sought it not but when Idolaters in darkness God brought it So have we not been brought by marriage or by Service into Towns where we have had the Word when we purposed no such thing So to our hearts what were any of us when God called us Did we seek him Alas no we ran from him rather long ere we yielded but he followed us and overcame us See it in Saul did he seek Salvation he was going to Damascus to persecute God brought it him so to Zacheus the Goaler c. so we This teacheth us 1. To be humble 2. To be exceeding thankful all the days of our life 3. To rest confidently on him for the time to come in the experience of that we have had as thus That he that brought us Salvation the Word to us or us to it and gave us to see our misery long after Christ have some taste of his love and some desire to please him that were far from these he will continue this and will never leave us Thus the Apostle reasons But God commendeth his love towards us c. So Jacob in danger of Esau He came over Jordan with his staff and God had given him two bands therefore he was perswaded to relie on God for present deliverance for why might he say I am perswaded thou hast not done all this for me to be lost in an instant as an ox should lick up a flower or a candle be put out at once We use not Gods mercies well when we grow not stronger by them for time to come 4. Comfort to a fearful heart that fears he shall not hold out or that God will cast him away O its impossible did he bring thee Salvation that regarded it not and now hath given thee an heart to prize it above the world and to walk
Time and of our own Nature 3. To affect heartily all good but especially those good things that the World and Times least regard and our selves be most untoward unto If by these notes we finde we be called then have we cause to rejoyce and to praise the Free-grace of God who for no desert but his meer mercy hath vouchsafed to call us that were vile as Abraham an Idolater Paul a Persecuter Zacheus a covetous person the Goaler a desperate Ruffian and hath now put a difference and that for no goodness in us rather then in others And hath he done so to all our companions No they abide in ignorance unbelief impenitency And now our work must be this even to study after holiness more and more being called out of the world that we should no longer fashion our selves according to the same having no fellowship with the unfruitful works of darkness but reproving them rather As you would be loath to be put back with the world and have as they shall so be not as they no not in the least things and as our hope is in Heaven so have we our conversation there as being called of God to that high Priviledge If you be not effectually called and have had so long and so great means of calling it s a fearful sign that you hearken not because the Lord will slay you The earth that after much cost yet yields nothing but bryars and thorns is reproved reprobate ground near the curse whose end will be to be burned If the Gospel be hid it s hid to them that perish So many as were ordained to eternal life believed therefore if thou hast hitherto stopt thine ear against the Lords calling take heed thou provoke him not further but to day whilest it is called to day give ear and obey It s more then thou couldst have looked for that he should have all this patience abuse it no longer lest it turn into fury and the Lord in his wrathful indignation flying away from thee pronounce that he will never more speak to thee and either snatch thee from the Word and send thee to Hell or the Word from thee or if thou hear that he yet bid the Minister preach to harden thee and let thee alone agreeable to that He that is unjust let him be unjust still c. which is most fearful and curse thy heart as Christ did the Figtree never fruit grow on thee never good motion come in thy heart or if any do let them dye presently not live and give thee over to be more strongly tempted by Satan Devil take him and hurry him at thy pleasure lay down thine own corruption unbridledly which is the fearfullest curse under heaven O le ts seek to escape it and tremble to prevent this fearful judgement which lighteth on many that have long lived under preaching and are hardlier won at last then before Some of you haply having barren Trees in your Orchard and having resolved to cut them down have tryed one year more ere you cut them down We may fear there be sundry of us in this place going upon our last year who they be God knows If now you listen not the Lord will hew you down and cast you into the fire and then will you call and cry to God but in vain he will not answer you then When God shall cast such into their deserved place how shall they then fret and vex themselves What beasts were we that we did not yield to the Word of God which so often called upon us Others obeyed and they are well O that we had profited at such a time when such good motions came in our mindes O that we had yielded to them and not cast them off as we did but then all too late they may fret and gnaw their tongues for vexation but to no purpose Endeavor we therefore in time to prevent this Thus of the Exhortation Now follows the Reason of the Exhortation laid down in the 16 Verse Because it is written Be ye holy for I am holy where 's to be considered 1. That he urgeth still the matter in hand and cannot have done with it 2. How he urgeth it even by Scripture It is written 3. The Text it self Be ye holy for I am holy 1. I say he still urgeth the matter in hand much pressing his Exhortation unto holiness and is very earnest herein The Reasons may be these 1. Because the thing in hand is so excellent and necessary then which nothing can be more Holiness makes us like God and Angels unlike Devils and our selves without which there 's no seeing of God 2. Because we are altogether so untoward thereunto Who seeth not what a work we have to bring any to turn from their sins and to take an holy course how few such and with what a deal of pains and when converted and brought to a love of holiness and desire to please God yet who findes not what a stir he hath to bring himself to any good Duty Prayer Meditation Examination of his heart c. or when we are brought to do good things yet to do them in a right maner but the heart will be gone especially in all things and in our whole conversation therefore no marvel though the Holy Ghost dwell long upon it 1. This teacheth us Ministers in weighty points to dwell as it were upon them and not sliding from them too quickly to urge them again and again questioning their hearts whether indeed they will do so and so or not c. 2. People when they perceive their Ministers so to urge such and such a point they must consider it the more seriously so when we read any thing wherein the holy Ghost is more earnest or repeats it often as to search and examine our selves we must take knowledge of the weight of the matter and of our own dulness dwelling the more thereon in our observation and attention where the holy Ghost is earnest we must not pass it slightly over 2. He proves it by Scripture and so must we when we would prove any thing to the Conscience for Gods Word is the Judge of all truth and falshhood good and evil it s the Golden rule the Ballance of the Sanctuary Philosophers prove things by Reason in Gods School proof must be from the Scripture We must not look what this man or that man or twenty men say this stablisheth not the Conscience but the Word of God that bears meat in the mouth that is of weight and authority either to make to yield or at least to leave without excuse One Testimony of Scripture is of more weight then the testimony of a thousand men for that is the Word truth and all men are subject to error and thereto may people say indeed The voyce of God and not of man A number of people in Cities and great Towns
of man is taken 1. For those outward qualities that be common to good and bad that yet set out a man as Birth Wit Learning Strength Beauty Wealth c. Now God is no respecter of these things though amongst men they are much lookt after by reason of which not a few scape their deserved punishment and yet the same is prohibited of God He forbids it in others therefore will not himself have respect of persons Therefore let no man think he shall escape better by his Wealth Birth Learning Authority c. and because of them embolden himself to do that which a poor ignorant mean man may not Gods laws be not Spiders-webs Nay for these a man shall scape the worse for the greater the wages are which God gives he requires the more work the higher place he sets men in he looks for the better carriage where there 's more knowledge there must be more obedience else there must be more stripes 2. For the outward appearance of a work the shew of Holiness Costliness Painfulness Multitude c. and so it s here God respecteth not the out-side of a work and the shew that it hath to the eye of the world but looketh to the inside and respecteth with what heart it s done and from what affection it comes The Jews did abound in their outward works and service yet their hands being full of blood and abomination his own Ordinances were irksome to him and accordingly he did reject their Humiliation though it was extraordinary So he respected not the sacrifice of Cain though he were the first-born nor made choyce of Eliab for all his outward appearance God is a Spirit and will be served with a spiritual service My son saith he give me thy heart God seeth into the heatrs and reins whom therefore we are to serve with a perfect heart and willing minde To the being of a good work these things are required 1. That the person be justified in Christ and so pleasing to God 2. That it be done in Faith or a particular perswasion of the lawfulness of the thing done 3. It must proceed from a sanctified heart else the fountain being impure makes the sacrifice or work abominable to God 4. It must be done to a good and right end our own discharge and the good of our brethren as inferior ends but the main end the glory of God 1. Here are rejected all the works of natural and unregenerated men all the civil vertues in the Heathen Philosophers their Justice Temperance Liberality Fortitude contempt of the World Patience and the like which great works of theirs were but shining sins So the actions of such as are meerly civil though never so fair conditioned to the world-ward these are in no account with God nay their hearing praying Alms-giving are abominable till their persons please God and be sanctified and all such though haply of great age did never in thoughtword or deed please God trust nor then to these things Oh many will brag with the Pharisee of their just dealing but resting thereon they shall have the Pharisees reward Many a poor man will say I thank God I have lived honestly followed my work earned my living truly no man can say Thus and thus hast thou done amiss but even this not done to a right end and in a right maner is sin O but Christ loved the rich yong man though not yet converted He loved that seed or good that was in his own work but not the person 2. Here are rejected all works of Hereticks though never so costly devour painful as their early rising to Mass their painful travel on Pilgrimage their costly gifts to Religious houses So of other nations that coming into the Temples of their gods throw themselves down on the ground smite themselves on the breasts c. of all these being done without Faith God will say Who required these things at your hands The faster one runs in a wrong way the further he is out and the longer ere he come in 3. Here are rejected the works of hypocrites and carnal Gospellers which make a profession hear receive the Lords Supper joyn in outward performance of duty but look not to themselves their hearts remaining tainted with their lusts Such as yet live in some sins may go to Hell with Water of Baptism on their faces and the Bread of the Lord in their mouthes They care not how works be performed but slubber them over so they be out of their hands they care not how these will be paid according to their work They make sale ware for the Lord slight and of no substance but this the Lord cannot abide he will have it substantial If it come not inwardly from a good heart let the outside be what it will it s but like a painted Tomb or gilded Idol hollow within that cannot speak We are here met to day to hear Gods Word a good work an excellent work if all came with an upright heart God requiring it and that we should know his will and in all things be ruled thereby but few be such but when they have heard all they can yet do as they list at least in part It s true Ahabs hypocritical repentance was rewarded with a temporal benefit but not for love of the work but for example to others how well God would reward things done in truth 4. Let this teach all Gods servants not onely to have a care to do duties so can hypocrites but to do them in a right maner Herein lies the difficulty to bring our vile hearts to do them aright else the doing of the duty is an easie thing and no straight way if that were all but we have a wretched heart full of inwindings and privy corruptions that cannot be seen to others when we do our duties for even sundry of them are unknown to our selves pride hypocrisie dulness earthliness unbelief and the like look therefore when we Hear Pray give Alms follow our Callings or whatsoever that we do it well and substantially using all skill and diligence for we have a God with whom we deal that looks to the inside and hates all slightings and he will pay well cares not what he gives so the work be done well Commonly men that be good husbands will look to have their work well done so doth the Lord and he pays presently in hand Peace of Conscience Joy in the Holy Ghost with divers outward Blessings besides the inheritance reserved for us hereafter Verse 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your Fathers Verse 19. But with the precious blood of Christ as of a Lamb without blemish and without spot HEre 's another main Reason of the foregoing Exhortation drawn from a wonderful benefit
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
Professors oversight 2. It will depart from its own rather then break love as give way in conference and yield though we know we have the truth so it be in small matters after offences yield and sometimes seek Reconciliation though it were meet the other should seek to us for why it more prizeth and esteemeth love then small matters It will lay down the bucklers go on the lower ground yield the way or the wal when there 's no reason for it 3. It doth no hurt it s against the nature thereof so to do whether in life chastity goods and good name See it in God a perfect patern of love He doth all good no hurt to his Children It provokes not but strives by all means to please all as far as may be with a good conscience it seeks not its own things but others as well 4. It s not easily provoked but forbears forgives puts up c. It wil cover natural infirmities such things as be weaknesses in our brethren natural defects not done of set purpose or breaking out into extremities As some be a little too quick some a little too slow some seeing a fault are too ready to speak some a little too slow to speak or reprove some a little too fine earnest negligent merry solemn others a little too homely and plain remiss sad sullen c. If they were not so much on either hand it were better These love will cover or nothing love will not stand upon them rebuke or reproach them it will not deal hardly with them for these things but wisely bear them Thus will a loving husband bear with his wife that fears God though haply somewhat quick and curst haply not so cleanly or provident altogether as were to be desired So a wife with her husband though haply not so affable or whose nature will not suffer him to use such complements to his wife as some can with facility So if a servant be very trusty and careful to please onely somewhat slow the Master must not hereupon rebuke him too oft too openly too sharply sometime lovingly in private he may So a Neighbor confers with a Neighbor and the one is a little too quick love will not see it but consider its a natural infirmity it s not much out of the way though somewhat it is love will not exasperate him or answer him tartly but go on friendly in a maner not so much as taking notice thereof Love will also cover and put up wrongs done unto it not seeing small ones but forgiving and putting them up saying Thus ought I to do he is a man I am also subject to offend my Neighbor and would be forgiven and stand also in need that others should pardon me And as a Christian I must do For I sin daily against God and so crave to be forgiven of him as I forgive others If they be greater matters yet love will easily accept of any indifferent conditions of agreement and that unto Seventy seven times If they be so great that without great prejudice to our estate and reputation they cannot be passed by then its lawful to have recourse unto the Magistrate and use the benefit of the Law but so as there be no malice and the revenge be not in any case sought after Herein two Caveats must be observed It must not be for trifles which ought rather to be forgiven and it must be the last remedy when all other ways of more peaceable and quiet agreement have been tried as the cutting off of an arm or leg when no ways else will help Hereto belongeth also that love covers folks faults from the World except it hath cause and calling to speak thereof commonly it speaks of their vertues The contrary is most wofully common little of mens vertues except a word or two to make way to speak of their faults and these we delight to be much in As the Crow that likes the Carrion and the Hog that delights in mire rather then to lie on the green grass or the Flie that is more on a galled or sore place of a Horse then on his whole body or one that passing by sweet flowers in a garden gathers Hemlock onely 5. It s bountiful beneficial and helpful not having that to it self which it hath but ready to distribute and communicate to the good of others whether they be gifts Spiritual or Temporal Spiritual for love begins at the Soul and doth good to that first whether of our Children Servants or Neighbors Love taketh to heart their Spiritual wants giving counsel to the ignorant doubtful comfort to the afflicted admonition to them that be out of the way exhortation to them that be in the way and especially if they begin to slack adding prayer for all Temporal It will give to the poorest that are to be helpt by alms as it is able it will give in greater measure on solemn times yea of the main stock in persecution or hard times it will give cheerfully and such God loves it will also give quickly that is to give twice it will also lend to them that be a degree above the poorest which having a Trade Skill and will to follow their Trade onely want a stock to employ themselves and theirs These a man is as much bound in conscience to lend unto according to their ability and honestly to pay again as to give a piece of bread or a peny to a poor miserable creature by this help many have lived in good sort and brought up their Families To the wealthy that have no need of us yet we must be neighborly and friendly communicating in kindenesses with them inviting them also sometimes to us and going to them being invited so we must visit them in their sickness and heaviness and comfort them in the best maner we can Now love being such a thing and these being the properties thereof if we try the world by the same we must needs conclude that there 's little love in the world 1. Who takes not things in the worst part hardly construing mens words and actions the doubtful ones haply not bad they judge to be evil those that be evil indeed they make far worse then they are Thus did Ely judge amiss of Hannah when her lips onely moved the Jews with our Savior Christ when he said Destroy this Temple this is the cause of innumerable contentions and breaches among men 2. For departing from right who doth it who stands not out stifly to the uttermost This is an usual speech It s my right and I will have it I ask no more but my right and that I will not lose this is thought but reasonable and he is thought but an honest man that will have but his right but it s an ill speech and resolution whether it be in conference If a man know he hath the truth
the pure Word of God This hath many properties 1. It loves for some good actions which condemns the common love of wicked persons as of the Fornicator and his Harlot the Adulterer and his Mate the Drunkards and Thief though sworn Brethren To love any because they can rail against goodness or Dice well or are eager against the Servants of God c. this is cursed love True love rejoyceth not in iniquity a worse note cannot be then for one to love them whom as Rebels and Conspirators against God he sees fighting against God 2. Pure love is that which is grounded on Grace and Religion not on any transitory thing which condemns the carnal love of the world which love onely for worldly respects as strength beauty and the like or if it be for any inward gift of the minde not Sanctified that 's also but carnal as wit skill in Arts Musique c. these are worthy love but to love onely for these is not true and pure love for thus the Heathens loved as Isaac loved Esau for his hunting and many a man his wife for her beauty These are false grounds when they fail love fails 3. Pure love is in respect of the party himself whom we love and for no respect to our selves or commodity of ours which condemns the world which onely loves on such respects as because he is my Uncle my Friend loves me hath done this or that for me or may do me a pleasure therefore I will make much of him or for fear he may do me a shrewd turn This being shak'd out of the clowâ—s is indeed but self-love as having a respect onely to our selves Many a man shews kindeness to others to purchase credit The charitable deeds of the Papists were of self-love for they were done out of opinion of merit So the love of worldlings they have a reach at themselves 4. Pure love reflects chiefly on anothers Soul therefore hates his sin in him whom he loves most dearly advising him from all evil counselling him to all good This condemns all impure love So to love as not to tel our neighbor of his fault for angring or disquieting him this is hatred So Parents that love their children so well as they will not nurture rebuke or correct them do indeed hate them slay them in following their ways He that spares the rod hates his childe It s as if any should be so tender over a childe as not to suffer the wind to blow on it and therefore holds their hand before the mouth of it but holds it so hard as they strangle the childe or as the Ape which hugs her yong one so hard that she strangles it Again friends perswade a man to do this or that for preferment which he cannot do with a good conscience Oh they love him they would fain see him prefer'd woful love to the body by destroying the soul A neighbor hath his Childe or Cattel strangely handled one comes in of love perswading to send to such a Cunning-man or good Witch one of the Devils worsts instruments Is this love Is he a friend that will do that whereby a peny may be gained but many hundred pounds lost So when a Christian is ready to suffer for a good Conscience and a friend comes and says Oh I pray cast not away your self I wish you well do as the times are and as others do This was the tormentors love to Martyrs tormenting love indeed that by saving their bodies their souls might perish Thus would Peter have perswaded our Savior O Master these things shall not be unto thee but if Christ had not suffered we had all perish'd in our sins yea the Saints in Heaven must have come out from thence for they went to Heaven by Christ who was to be crucified What love was this our Saviors Answer shews that he gave him no thanks for that counsel Fervently This stands in two things Earnestness and Constancy 1. For the Earnestness of our love we must stretch it to as many persons as we can and to as many duties as giving forgiving c. and therein we must not be sparing as in giving For he that gives sparingly shall reap sparingly So for forgiving it must not be onely an offence or two Charity covers a multitude thus is God to us in giving for Soul Body Goods Good-name to us to ours day and night never weary never upbraiding us So in forgiving how merciful is he to pass by our many offences and that daily should not we then herein resemble him Again a little love is soon quench'd soon hindred but we must love so as if we meet with many temptations from our selves or the parties whom we are to love our love notwithstanding must last still yea we must not onely do these things when we can well do them or there 's nothing to let us but even forget our ease pleasure and profit to do our neighbor good Love seeks not her own things is laborious we love our selves fervently and therefore must so love our neighbors This condemns the cold frozen love of the world wherein there 's no heat or fervency a little thing lets We are so full of self love that we will not speak so much as a good word in defence of the very best whether man or cause if thereby we may be prejudiced never so little so did not Jonathan so did not Hester when she adventured her life for her people 2. For the constancy thereof Unity must be kept we must seek Peace and follow after it and its a part of fervency when it will not easily be broken off Gods love is constant ours must be so the Devil will assay to break it off we must therefore the more stand in it Oh it s the easiest matter in the world to break off love but we must not embrace any occasion moving hereunto This rebukes the inconstancy of many men that are won with an Apple as we say and lost with a Nut that will upon every slight occasion break friendship I loved him as well as could be will some such say till such and such a thing fell out and what are you now broke off what can worldings do more If God should so deal with us how miserable were we but his love is constant yea he loveth us in our adversity and low estate nay best then and is then nearest with his comforts so it ought to be with us for then our Neighbor hath most need of us and then our love will appear most free not mercenary But how contrary this is daily experience sheweth while men be in prosperity they have many friends which in their affliction forsake them as Doves that come to fair houses not to low cottages whereof Job often complaineth Verse 23. Being born again not of corruptible seed but of incorruptible by
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
perswasion he gives also the Spirit of Sanctification namely an unfeigned hatred of all sin and true purpose to please God and whose findes these may boldy build hereon And though there will arise through remnants of unbelief sometimes doubtings and fears yet this grace of Faith rooted in the heart will never quite fail as My God my God why hast thou for saken me The last words savor of distrust or dispair but yet so as Faith still held her hold So is it with every Believer in their temptations though they speak some words of doubting yet some do come out by and by that do argue a measure of true Faith O lets never leave till we have a particular perswasion and that upon good ground that the promises of salvation especially and other particulars belong to us some think they do and are very bold that yet can render no reason thereof but their perswasion is vain some being put to particulars can say nothing thereto and so can never have comfort or joy while they live Unto you which believe he is precious He saith not onely that Christ is most blessed and good in himself but that that which is in him is to be communicated to others or else what were it to us nay he sheweth also by what means others may be partakers hereof namely by Faith For what were it though there were never so much in Christ and that for others too if we knew not the way to come by it therefore he tells us it s made ours by Faith As what were it if there were never so much water in a Well and no bucket to draw it out or a very good Medicine and no knowledge how to use it But Christ is precious to those that believe in him They shall be partakers of all that is in Christ whatsoever Pardon Grace Wisdom Righteousness Sanctification Redemption Life and Glory is in him or to be had by him is ours by Faith and no other way If there be never so much in Christ yet to the unbeliever it avails nothing he shall not have a dram of benefit by him Therefore Faith is compared to an hand to lay hold on Christ to a mouth to feed on Christ c. As a mans hand chopt off can take nothing his mouth closed up can eat nothing so without Faith no benefit by Christ for Faith is the onely instrument that God hath ordained to convey all grace from Christ into us 1. Here 's comfort to all such as can prove themselves believers 2. Labor we for this grace of true Faith which intitles us to Christ and makes him ours without which he will be a rock of offence to our condemnation This Faith is not every idle perswasion of the brain of a carnal professor without ground and never humbled or any whit reformed but it must be a work of the Spirit of God which hath so much depending upon it which few truly enjoy And the rather are we to labor for this grace because as it makes Christ ours so all things else to work to our good without which all turn to our destruction As the Word by Faith is the power of God to Salvation and the savor of life unto life so is it to unbelievers the contrary even to their Condemnation as the sun-shine to good eyes is comfortable but to weak and blear eyes offensive and hurtful Thus are all other holy things Thus the Sacrament Thus also our meat and drink c. To believers that are not onely perswaded by the Word that they are Gods creatures appointed to nourish us but that we be such as having lost our interest in Adam have it restored in Christ we using them also with prayer may with good consciences make use of them whereof those that have not this Faith are usurpers Yea that which is a part of the curse in its own nature yet by Faith is made a blessing as our sicknesses crosses and troubles which came in with sin as punishments yet to believers them that love God all things even these work together for the best but to unbelievers they are the beginning of their sorrows And As Christ in our sense is precious to the Believers namely that they make most precious and high account of him and so of the means that have brought them to him the Word and the means that yet still bring them tidings of him the Word and Sacraments so also in this that he is fruitful and blessed to them Therefore never leave till we be in the number of these believers But unto them which be disobedient c. now to the other sort The true and direct opposition had been to have said But to the unbelievers Why then not so but to the disobedient namely to shew who they be that be unbelievers by the effect disobedience For as Faith is the mother of obedience so Infidelity the mother of disobedience and rebellion Unbelief hath the seat in the heart who then can know it the Lord who seeth it sheweth that they which be disobedient to the Word be unbelievers Hereby may every man try himself whether he be in the state of unbelief or not Thou art if thou beest in the state of disobedience Thus are they that live in the open breach of Gods Law and are tainted with foul sins they are in unbelief to this hour whom if they should thus dye this Scripture would send headlong to destruction Thus are they who though they reform some yea many things yet maintain themselves in the love and practice of some one sin either by doing some forbidden evil or neglecting some known required duty which they will not reform nor desire to do Let these know whatsoever they are that they are in unbelief until this hour and so stand in the state of wrath and condemnation O that this might awaken all our carnal Professors that bear themselves in hand that they have Faith when they have nothing towards it no it must cost you more then ever yet it did ere you enjoy it and must be shewed forth by better fruits Now before he comes to shew directly what Christ is to the unbelievers he doth by the way remove a stumbling block The stone which the builders disallowed is made the head of the corner This Text alleaged out of the Psalms is meant 1. Of David who by Sauls Courtiers was rejected whom they would not have had King yet God had so appointed and would have it so 2. Of our Savior Christ whom the great learned men of his time did reject and would not embrace as the Savior of the world Where Christs Kingdom is compared to an house and Christ to the foundation thereof or corner stone and the learned men of Christs time to builders who should have built the Church of God by their place but they rejected the best part and foundation of this building Therefore were like
so great names to themselves as those carnal minded men who do least good of all nay rather do hurt Yet will these ever challenge most to themselves as the Popish Priests I warrant you ascribe more to themselves then the most faithful Pastors and so do a number of lazy Ministers at this day 2. That such have been ever greatest enemies to faithful Builders which have challenged to themselves the name of Builders being indeed nothing less The Churches enemies are often in her bosom and godly Ministers as Micaiah Jeremiah the Apostles have lightly no greater enemies then those of their own coat and calling so the Popish rabble hate all good Protestant but especially godly and painful Preachers The Jews had no greater enemies then they that seemed desirous to help them in building 3. That its the duty of Gods Ministers to be Builders of Gods Church so they are stiled they are also called Laborers and Workers We must build by all means with both hands Doctrine and Conversation All must be done to Edification and not to Destruction in the Church all must be done for nothing against the truth We must build by preaching Christ the Foundation and build thereon not Wood Hay Stubble false Doctrine but Gold Silver Precious Stones answerable to the nobleness of the Foundation We must daily edifie by Preaching dividing the word aright which was signified by that Urim and Thâ—mmim written on Aarons breast light of Doctrine and integrity of Life we must keep the Faith even soundness of Doctrine in a good Conscience 1. This rebukes those that build with neither hand but rather destroy like the foolish woman in the Proverbs Thus the Papists who be woful Builders They overturn sound Doctrine and build trash of their own devising as if one would come to an house to build and would put up the groundsels and rear up a house of leaves sticks and boughs so do they Toys and Ceremonies So also those that would build with one hand live honestly but Preach not These be willing guides but know not a step of the way A man cannot be an honest man in that calling that is not an honest Preacher His goodness must appear in his particular calling A Minister ought not only to be a Sheep in the Fold but a Pastor of the Flock not only a stone in the Building but a Builder So those that build by Preaching but pull down by Life O pitiful people and O dreadful answer that such have to make which have undertaken to Build and yet pull down The curse will light on such No Minister can do this as he ought Who is sufficient for these things O le ts labor to Build worthily 2. There 's comfort to them that unfeignedly strive to build both ways As it s a special work they do to help up the Lords Spiritual Temple so their reward shall be great in the Kingdom of Heaven O happy is he that layeth but one stone into the building and holds in the rest Oh it s the greatest honor in the world other men deal about mens bodies or goods we about their souls others build houses for men what though for Kings we a Spiritual house for God himself who would not be encouraged hereby against whatsoever discouragements this world their 's especially which should most encourage us gives us 3. We must pray to God to furnish and send out many wise and able Builders into his Church that may be workmen that need not be ashamed that may lay the Foundation well and build answerably thereupon The Lord send such into his Church But though Ministers be chiefly Builders of the Church yet we are to know that every man also must be a Builder and help the work forward both of himself by working the things that are publikely delivered on himself in private and by other private means as also one of another by Admonition Exhortation Consolation example of Life and Prayer For we are not born for our selves only but to help to save as many as possibly we can Every man must put his hand about this work Being converted we are to help forward the conversion of others As formerly we drew others to vanity so must we now draw them to grace But alas great is the Impiety and carelesness of the times this way Impiety How few seek to build up but rather to destroy by their vile example yea by reproaches discouragements and logs laid in the way of any that would come forward and desire to do better then they have done O how few helpers do Gods poor servants finde There 's none so simple but hath somewhat whereby to discourage and hinder them yea oftentimes even Husbands and Wives prove lets and discouragements to each other O these wicked scatterers from Christ That will neither enter into the Kingdom of Heaven themselves nor serve God nor suffer them that would If they that win men to God shall shine in Heaven what shall become of the enemies of Christs Kingdom which do daily turn men from God he will be fearfully revenged on them These be like Devils that turn'd our first Parents out of the way Herein I may yet go more particularly thus 1. By example they destroy altogether 2. For admonition for any thing amiss they are rather content thereat and if men did otherwise these would not like it so well If any of Gods servants do amiss their admonition is to blaze it abroad in hatred of their persons and profession 3. For consolation if any be afflicted they can say little to it but I pray be of good comfort nay haply utter much idle talk If any be humbled for sin either they give it out that they are mad and that through running to Sermons or at the furthest bid them be merry put away melancholly thoughts ride abroad to their Friends Drink Play c. Miserable comforters in-indeed 4. For Exhortation to them that be going on well they do quite contrary though they loved them never so well before now they hate revile and discourage them all they can Yea the carelesness even of those that profess Religion is to be lamented It s a very lamentable thing to see how every one casts off the care of others as though it concern'd them not who admonisheth comforteth exhorteth c. And for example is it not grievous that some that make great profession of Religion yet walk so loosly or have so foul things fall from them as that in stead of edifying the godly are wounded the weak daunted the wicked hardened in their courses against goodness nay occasioned to speak ill of the Gospel and Profession and professors thereof Such have lived to an ill pass it had been better they had been taken away at the best if ever there were any soundness in them These had need
need of it what is become of our Forefathers they were honest people and had no such stir about hearing of Sermons I Answer They were in woful danger lying in ignorance and unbelief which because they saw not they thought not thereof but some whose eyes God hath opened bless him who hath brought them out of that state and wonder that ever they could be so careless in such deadly danger and plainly see that if they had so dyed they had gone to Hell who yet then thought their case as good as you wherein they would not now be for all the world As if one in a dark night or asleep on his horse should come over a narrow Bridge standing on a deep River or a steep dangerous place then he fears nothing for he sees no danger but when he views it in the day his heart is ready to fail him and he would not so go again for the whole Town And for our Fathers we know not what their state was but know that God let in light to sundry of them by small means as by reading some small parts of Scripture some small Books Primmers and the like so by conferring with others c. which how small soever God was pleased to bless but if they had no light and true knowledge of Christ we know that they could not be saved We cannot say this or that we may not belye the Scriptures for their sakes but whatsoever became of them it behoves us now to whom God offers greater grace and such blessed means as preaching that we take hold and embrace it that we may come out of ignorance to the true knowledge of our Savior Christ Jesus who is indeed the way to Heaven The time of that ignorance God regarded not but now he admonisheth every man every where to repent 2. Others say This preaching brings stirs where it goes and unquietness the Towns and places that were very loving before it came there after fell into divisions Its wonder that the Gospel of Peace should breed Dissention and that that which makes Peace between God and man should break Peace between man and man Indeed it s an occasion through mans corruption no marvel though it breed stirs considering what maner persons we are to be wrought on to good how hard to convince our judgements and consciences of the things of Gods Word and the Truths therein contained how hard to work upon our crooked wills and rebellious affections no marvel though men startle when they be put out of their byas But its good when the Devil stirs for then there is some hope and likelihood that he will be cast out And for Divisions its true our Savior said He came not to bring peace namely in evil but a sword and debate but the fault is not in the Gospel but in them that embrace it not for they that do not but are obstinate they fall out and contend with them that do because they by word and deed reprove their ill works whereas if all would obey it would make a blessed peace as it doth between good Christians that were as Lyons and Tygers but better this Division yet then that all should go hand in hand to Hell as those do that consent easily in evil better two Souls of five saved though they have much unquietness withal then all five perish Where the Gospel is embraced it breeds not such a carnal love as was in Popery to consent in Superstition in Vanity Pastime Good-fellowship Belly-chear and the like but a Christian and godly love in the Spirit furthering one another to Heaven and in the setting forth of Gods glory howsoever a just War is better then an unjust Peace Hereto this Objection may be added That if a man be never so well beloved before if he become a Professor and goer to Sermons he shall be hated of most men therefore I would be none of those will some say I would have the goodwill of my Neighbors But let such know that that is a wicked love and a woful which a man gets by living in sin better be hated of men for good then of God for ill-doing yea to be thus hated is a good sign 3. I cannot tell say some but since there hath been such preaching and such a stir for preaching and running after Sermons I see people never a whit the better but there is more sin now then was before now such Pride Covetousness Craft c. whereas before there was Love Good-neighborhood Plain Dealing c. A. 1. The Devil had them who lived in Popery and Blindness so fast in the main as he did not greatly strive to bring them to gross sins because he was sure enough of them otherwise now he fears he shal lose them therefore labors this way the rather because he would discredit the Gospel He knew their civility could do their Souls no pleasure and that being void of Faith it pleased not God therefore he let them alone and the rather that that Religion might be the better thought of now to disgrace the true Religion he perswades many to rest in hearing yet drawing them to all evils 2. There is not more nor so much as seems but because the Gospel and Light hath discovered sin more for a number of things that were counted vertues now the Word findes to be vices and rebukes as Carnal good-fellowship idle and vain spending of time Idolatty and blinde Superstition None were counted bad then but those that were notoriously so now the Word descryeth many smaller things so that the Gospel is no more in the fault though it discover faults then a Looking-glass is to be blamed for shewing any the spots in his face the fault is not in the glass that there be spots they were there before If in a dark night we come into a house we see nothing out of order though there be never so many things amiss which in the light we do yet is not the light in the fault as only discovering that which before was unseen 3. No marvel though there seem more evil because when men are forbidden evil and call'd upon for good they are more eager on sin then before as a melancholly man hath most minde to those meats that his Physician forbids him 4. No marvel also though some prove as bad or worse then ever before through Gods judgement on them for the contempt of the Gospel For if God gave up men to a reprobate minde for despising the light they had though but the light of nature and that which they had by the works of God what will he do for the contempt of the light of the Gospel 5. Yet there 's no cause of offence at this though there should be more sin now for there be many infinitely amended who before were ignorant superstitious prophane but now zealous Christians True and Religious worshippers of God and such as live justly and righteously with their Neighbors
and are merciful and ready to every good work and do more true good by many degrees then was done in the time of Popery Then they fed the bellies of all comers and nourisht the people in idleness and now in many places the poor that can work follow their calling and either eat their own bread which is best of all or else are relieved by the contribution of their neighbors their souls also and the souls of their Families being lookt to where it is otherwise the people be all for themselves which the word teacheth not and so is not to be blamed but their evil hearts that will not be ruled thereby So it s no marvel that some be worse since the Preaching of the Gospel but it s a wonder indeed and a great work of God that any be better and yet through Gods goodness many thousands are converted by the Word that were wretched persons to become good christians worthy servants of God who do more good and better please God one of them yea in a day then many of the best of the Papists in all their lives Take heed you be not worse by Preaching but labor to be converted thereby 4. Some see not why there should be such regard had of Preaching They can profit as well by reading and they can read the Sermons of Christ the Prophets and Apostles I hope wil such a one say These be better Sermons then any body else can make and if Sermons be so needful will we condemn all that have had none or now have none A. 1. Private reading of the Scriptures and other godly Writings is commendable and of great use whereof one branch may be to make men fitter to profit by Preaching 2. For publike Ministerial Preaching its ancient and profitable But let men take heed how they cast aside Gods Ordinance to set up any other in the stead such pride he will not indure Gods Ordinance is that which carries blessing and from which we must look for good Men shall thrive by it and not otherwise when Israel kept Manna all night it stank if on the Sabbath even it did not Why because of Gods Ordinance so why doth some mens knowledge rot as it were and come to nothing that they get by reading and others that they get by reading and hearing comes to good even because the one attend upon Gods Ordinance the other not This is the way he hath sanctified in all ages to save his people We see how little and slowly people conceive of Religion notwithstanding our Catechizing and Preaching never so plainly What would be without it and what though they be the Prophets or Christs Sermons usually there is but a small sum which must be opened and applied The Eunuch could not understand without a Guide and Interpreter Reading is like a fair Carpet folded up Preaching is the same opened Reading like whole loaves Preaching as bread cut in pieces for to be eaten Paul bids that his Epistles be read in other Churches and without doubt Ministers did Preach out of the same opening and applying the same by Confutation Consolation Exhortation Admonition that every one might have their due And for that which they say what became of them that had no Preaching and yet were godly God is not tied to means and can work in extraordinary times as he pleaseth but in ordinary times he will work by ordinary means The Israelites in the Wilderness where they could not Plow had Manna but if they had looked for it when they came to Canaan they might have starved Therefore we shall see that God curseth the reading of those that do it with contempt of Preaching that either it turns to vain jangling or if there be any soundness in it for truth yet it swims only in the brain and soaks not into the heart to reform Again if reading in the Church were enough in a Minister then it were not so great a work and so weighty an office to be a Minister as the Scripture makes it so might Universities and a great deal of cost and labor be spared 5. Some will pray and they think that as good as Preaching A. It s monstrous wickedness for any to put down any Ordinance that God hath set up under colour of setting up another These two Preaching and Prayer be inseparable companions and must go together none pray more then they that make most conscience and have profited most by Preaching and how can any pray without Faith and how comes Faith but by Preaching The Word Preached shews men their wants without which they cannot Pray but babble Therefore it s said He that turns away his ear from hearing of the law even his prayer is abomination and what Prayer is it that they talk so much of but Book-prayer to serve a turn which though it be not amiss as a staff till a man can go of himself yet it s not as conceived Prayer much less to be set up with the casting down of Preaching whether it be done privately yea or reading of Prayer publikely which is lawful in it self but to thrust out Preaching that were abominable Pray as much as you will but neglect not Preaching 6. Some stumble at often Preaching They see no such need of Sermons they be not so bad that they should need so much one in a moneth were enough They could be content to hear now then but every Sunday especially in the afternoon is too much but for weekday Sermons they utterly mislike that people leaving their work should frequent them and think that they which Preach so oft cannot Preach soundly A. 1. Soundness and diligence in Preaching may wel stand together Disuse makes men less willing yea less able to Preach If a man conscionably give himself to the service of the Church he shall be fitted indeed to it It s not rare Preaching that makes men Preach well no more then seldom milking of a Cow makes her give more or better milk If men be given to profits pleasures c. they wil not much trouble themselves this way 2. Men have need often to hear as being careless to attend slow to conceive having bad memories that had need be helped continually as also rebellious and untoward hearts to obey Therefore we are bid to Preach instantly in season and out of season If any should be weary of often Preaching it should be we that Preach but wo unto us if we do the work of the Lord negligently 7. Some say the Ministers Preach so harshly and such fearful things as they cannot abide They have come sometimes but cannot away with such things They cannot be content though people be civil and quiet keeping their Church following their calling and doing no body hurt but require them to live so strictly and telling them that if they live but in one sin they shall be Damned and they call for such duties and they must
be done in a Spiritual maner They cannot tell what they would have A. Alas poor people they would fain hear all is well and peace that they might make an easie matter of being a Christian and go to Heaven with ease Therefore they cannot endure to be put out of their Byas especially being Ancient and having all this while thought their case good and withal having been somewhat civil now to be told all is out of the way and nothing as it should be and to hear such duties required and to be done in such a Spiritual maner and that it will not serve to huddle them over as they have been wont O this is such a disquieting that they cannot away therewith therefore they count Preaching harsh But better begin again then still go wrong and perish If any hath gone out of his way half the day for want of asking and at Noon one tell him he is out of the way will he say Nay seeing I have gone so far I will not go back now but go on Or though it be more grief will he not rather return then go further out and so never come to his Journeys end he were else mad Our case is such and it is best to be told of it and herein Ministers should deal faithfully laying this as the Foundation of all their Doctrine that in themselves men be utterly lost thereupon denouncing Judgement whereby they may be brought to seek mercy They must herein follow those which have gone before them the Prophets our Savior himself and his Apostles As they must take heed they break not the bruised Reed nor quench the smoaking Flax so they must not give Childrens bread to Dogs We must not give Pearls to Swine and lavish out the mercies of God to Proud Prophane Impenitent persons First the Law must Arrest mens Consciences and they must be rowsed up by it else they will never seek unto Christ for pardon It is necessary we should thus Preach that we may be free from mens blood and that their ignorance or slackness in repenting be not imputed to our coldness in reproving such as more like or approve others wil one day curse the day that ever they heard such sweet-tongued flatterers or unskilful dawbers and they shall finde most favor at the last that deal most plainly Howsoever thus we shall please God and keep a good conscience Neither must thou stumble at those many marks and signs that they lay down whereby to try Faith Love Repentance Sincerity and the like for Gold fears not the Touchstone And they that hear grievous things in the Word if they would tarry by it should hear as comfortable and joyful whereof in time they might have their part but they must taste of the bitter ere they come to the sweet Such as are otherwise would be as it were lulled asleep even to their final destruction If any shun and say we would bring them to desperation they nor we shall not need fear that people be not so easily moved if Preaching humble them we fear not but it will also comfort them Holy desperation I would we could help men to but there 's more fear of desperation and horror for not believing and regarding the threatnings of Gods Word 8. Some stumble at plain Preaching If there were any witty conceits or Eloquence of words or plenty of Quotations of Writers and that in divers Tongues or ancient Stories c. I could like it well will some such say which now I do not A. They that have itching ears to hear the painted words of mans wisdom rather then the plain evidence of the Word of God and seek to delight their mindes rather then edifie their conscience if ever they receive any good it s of Gods exceeding mercy not the course they take These be commonly such as get something into their heads to talk of but yet live licentiously and at large and hence it is that they love such Preaching as is fair and far off rather then that which comes home to search their Conscience and sift them like a sieve But whatsoever they would have Gods Ministers must learn to distribute the Word as becometh the Word and to give that which is most wholesom and profitable for the peoples Souls They must Preach Christ Crucified in a Crucified Phrase The foolishness of Preaching God hath Sanctified It s better to speak five words with understanding which may convince the Judgement and Conscience as it may search the heart and so edifie the Soul in true godliness then Five thousand to no edifying but to fill the brain onely It s the true learned Preaching that open the Scriptures soundly and gather Doctrines naturally to confirm them strongly and apply them wisely and in all this to be so plain as that which is in the Teacher may be conveyed into the Hearer It s true Learning to make another Learn that 's Preaching which may pierce the Heart we may not deal Huckster-like with the Word as men do with their Wares rather to beguile then profit the buyer How little do most conceive when we speak the plainest Assuredly for the plainest Preaching people ought to be most thankful 9. Some take offence at us and our assemblies and refuse to joyn with us publikely and privately because they say our Church is not rightly governed our Ministers be not true Ministers and that there be many foul abuses among us and that we are no Church of God but an Antichristian company c. A. These are they that be too wise and over just that either would imagine a company more pure then is to be looked for on earth or condemn the Church of God to be none because of some wants and blemishes But That company that hath the Doctrine of the Prophets and Apostles soundly preached in all substantial Points and the Sacraments for substance according to Christs institution is a true Church of God though there be blemishes therein If it overturn the foundation it is none as if one want a head heart liver he is no man but a carkase who though he have scars and moles in his face yet having the other parts nay though he should want a leg or an arm yet he is a man Christ never forsook the Synagogues of the Jews though they were greatly corrupted and both Doctrine and life was foully faulty Sometimes two High Priests in one year sometimes others of other Tribes then of Levi came to the place by corruption yet seeing they held the foundation Christ forsook them not Again That Ministry which God hath used to convert many thousand souls is not Antichristian Ye are the seals of mine Apostleship We think a great deal more charitably of them then they do of us as that holding the foundation of Religion they may be saved And though we know that numbers of them be proud and idle persons and such as look not much to govern
their hearts and lives and are more cunning in points of Church Government then in points of Sanctification yet we doubt not but some true servants of God have been misled and their tender consciences have stumbled whom God hath enlightened and brought from among them and who have had more peace in a day in coming to the Word from them and joyning with the Church again then they had before in a whole year 10. Some say There be so many Religions in the world that they cannot tell which to take There be Jews Turks Anabaptists Familists Papists Protestants Lutherans Calvinists Brownists c. every of which say they have the truth and what should such plain men as I do for my part I think it the wisest course to meddle with none of them all but follow my own business till they all agree which is the Truth not troubling my self at all with any thing they say I may come to Church because of the Law but I will never greatly regard what is said or spoken there A. A bad excuse is better then none at all but this will not serve mens turn Though there be many that say They have the Truth yet there is but one Truth and this is to be found out of such as are not willing to be ignorant as these Objectors commonly be Its no marvel that there hath been ever and will be that envious one that soweth Tares where the good husbandman soweth Wheat There have ever been Hereticks and false Teachers in the Church that they which are approved may be known but by the light of the Word which is able to shew men the Truth the servants of God willing to learn the same have found it out Zachary Elizabeth Mary Nathaniel and thousands of others found it out though the Jews at that time were rent into many Sects Scribes Pharisees Sadduces Essenes c. They did the will of God and were Christ sheep therefore heard his voyce and were instructed in the Truth And it is extream madness in any to neglect the finding out of the Truth because there is some difficulty seeing without the knowledge hereof they perish eternally The more falshood there is the more it stands them in hand to search for the Truth or else they shall perish in their ignorance as others do in their error We must buy the Truth we must strive both to finde it and maintain it The Truth must be had else we dye In worldly things men be wiser As if one dwell some distance from the Market and in the way to it he must go over a great Common where lie a great number of by-paths some to one place some to another will he for this stay at home and want necessaries and say I will never go lest mistaking my way I lose my Market No but he will rather get one that knows the way to conduct him therein whereto he will take good heed that he may not mistake at any other time Or will he neglect to buy necessary provision because there be so many deceitful people in the world and so starve at home No but he will say There be false wares and deceitful men but I le learn skill to know the one from the other to discern the good from the bad so that some difficulty taketh not away mens care but rather whetteth and increaseth it This worldly wisdom will condemn mens folly and madness in heavenly things We must therefore get skill in Gods Word whereby to try Doctrine and that by earnest prayer unto God there be plain places of Scripture that will confute the errors that shall be broached by them we must be judge These things I speak because I would have all get over these logs if they have hitherto stumbled and if we have got over we may be able by good Arguments to help over others our weak brethren that are willing to learn that they may be able to confute any caviller or answer any that shall kick at these things And I pray and beseech you look to it let there be none here so ill minded toward himself that having stuck at any of these he be willing and still content so to do concealing the same neither desiring to be rid out of the fetters thereof This is dangerous indeed especially take heed that there be not such an ill minde and vile disposition in any as not to be content alone to cast off Religion upon these occasions and pretences but labor to lay them in the way of others to draw them from God O fearful thing Cannot you your selves be content to cast off God but will you labor to bring others also to destruction O these enemies to God and his kingdom what will be their end and where shall they appear For if they that win souls shall shine as the stars what shall they do that destroy souls As the ten Spies that went with Caleb and Joshua bringing up an ill name and slander upon the Land of Canaan whereby they discouraged their Brethren from going toward it were shut out and perished so they that bring up an ill name upon the zealous Profession of Gods true Religion and discourage their Neighbors from it will assured perish in endless confusion Against the Preachers of the Word Offences also are taken as 1. Some say There is a deal of preaching indeed and crying out against sin and calling men to this and that strictness of life and that it is such an hard matter to be saved but you must give us leave to regard none of this that is said for we see none worse then the Ministers themselves they must say somewhat when they be in the place but they are as proud and covetous and as bad as any other and were there any such matter as they teach would they dare to go clean contrary A. It cannot be denied but that some in the Ministery both of them that do not and of them that preach that yet live so grosly and dissolutely contrary to their teaching that they give a grievous offence to those that wait for such things yea and make many ignorant with Elies sons loath the sacrifice of the Lord and think that Religion is no such matter as we tell them of because they observe the contrary in their Teachers But what though they do thus yet notwithstanding is the Word of God holy and good Is Physick nought because the Physician is a bad man or the meat because the Cook is a swearing hasty fellow There is no calling wherein there are not some bad But there be many Ministers that make conscience to live according to that they teach and as well to be examples to the Flock in holy conversation as to preach which is but one part of a Ministers duty and who setting humane frailties aside may bid their adversaries write a book against them For common frailties who can say his heart is clean even between
They say as the Olive and Fig Tree in Jothams Parable Shall I leave my Fatness Shall I forsake my Sweetness Usury Deceit Lying Fornication Adultery and the like so must not we we must be doers of the Word All other duties do but tend to practise which is the end and perfection of all 1. God is our Soveraign Lord and King and we be his Subjects and these his Laws and by these means doth he speak to us gives every body leave to read his Laws and Statutes yea requires it and besides sets Expounders thereof This is the Word of GOD This is the minde of GOD He that despiseth this despiseth GOD himself This Bible shall save or condemn the World and by this we shall all be judged He being our Soveraign and we such poor Worms we should count it our happiness to obey 2. He is exceeding bountiful towards us he who both gave us life and continues to maintain it by so many mercies which all ought to binde us neither doth he thus for us to strenghthen us to rebel and fight against him but to the contrary 3. His will is a perfect rule of Righteousness and he doth not first see a thing good and then wills it and commands it but first commands it and wills it and so it becomes good Whatsoever is agreeable to this is holy and good whatsoever is contrary to this is wicked and to be abandoned 4. All creatures in heaven and earth obey The Sun runs his course ordinarily that God set it at first and slacketh not and not so onely but if it be put out of course it resisteth not If he bid it stand still it doth if he bid it come back it doth He appoints the Sea to flow and it doth but if he bid it stand up and let his people pass it obeyeth and stands as two Brazen Walls so when he sets it on work it rageth to toss Jonah and whom God will and when he bids it and the winds be still they obey as to our Savior He commanded the east wind to bring in the Locusts and another wind to carry them out how much more then should we obey that ought to be best of all being Lords of the rest and all they to serve us Summer and Winter obey the Lords Word and why not we These may rise up against us 5. Obedience exceedingly pleaseth all else is to no purpose Sacrifices burning of Incense observation of Feasts or Fasts c. Unto the wicked saith God What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behinde thee Nay it s so far from pleasing him as it incenseth and provoketh him He that turns away his ear from the cry of the poor shall himself cry unto the Lord but not be heard They are blessed that hear the Word and keep it If ye know these things saith our Savior happy are ye if ye do them yea such as do the will of God he accounts as his Mother Brethren and Sisters by this we may know that we are the Lords This also opens the storehouses of all Gods blessings and musles the mouthes of all the Creatures that they can do us no hurt 6. Disobedience is that which hath ever troubled the world At first in Adam and Eve it put all out of course and so hath done ever since This is the cause of all Evils Plague Pestilence Famine and the like yea of the increase and continuance of those and others more grievous yea this is that which brought all Judgements not onely upon Israel but upon all the world and that which sends men to eternal confusion 1. This is an exceeding comfort to all those whose hearts the Lord hath inclined bowed and humbled to be obedient to his will in all things and that have no greater grief then that they can obey no better but glad when they can obey and most when best let these know it s a brand of Christs sheep and mark that they love God that they are of the blessed ones that hearing also obey that they shall never fall as being built on the rock This is a certain band to tye the Lord to you he can fail you of no good thing Obey my voyce saith he and I will be your God yea and a certain assurance of eternal life is gained by obeying Herein continue and encrease your care its perfect freedom it brings sound and true comfort here and hereafter when they that disobey have a corrasive and gnawing Conscience 2. This condemns all sorts of disobedient persons which are many and this is the reason that Hell is fuller then Heaven because so many are disobedient to the Word and so few will be held within compass as 1. Those notorious monsters that live in open prophaneness that are set to cross God what he commands they will none of it and what he forbids they are mad on which shake off all care and live as they list as if they were masterless and no body had to do with them or to call them to any account as if they ought no duty to any who will not learn Gods ways but with Pharaoh say Who is the Lord c. Do these poor woful creatures know what they do alas no Knowest thou with whom thou hast to do and against whom thou rebellest against the Lord of Heaven and earth that made the world that toucheth the mountains and they smoke that thundereth with his voyce But who art thou that strivest with thy maker that darest rebel against thy Soveraign who is able to cast thee into the Jail of Hell for ever and ever O consider this you that forget God The wicked shall be turned into Hell upon the wicked God will rain snares and fire c. Dost thou think to speed better then thy Predecessors Adam was cast out of Paradise the old world drowned Sodom burnt c. If Pharaoh that proud hearted Tyrant could not hold it out nor Nebuchadnezzar nor Belshazzar nor Herod dost thou think to get any thing by wrestling with thy maker by casting out thy gantler and as it were bidding battel to the Lord O therefore humble thy self on thy face fall flat at his footstool and crave pardon send out messengers of Peace and submit thy self saying Lord what wilt thou that I shall do obey and that gladly or else he will lay thee where thou shalt have small joy yea he will make thee obey in spight of thine heart There will come a voyce that thou shalt nor resist Go ye cursed of my Father and if thou wouldst bring thy minde to obey thou shouldst finde it every way thy safest course thou shouldest save not onely thy soul which is the greatest but even thy body thy good name
strongly of some then others according to the grace of God and continuance in one duty as in another at home as abroad in prosperity as adversity yea suffering for the truth abiding constant in a godly course They that have experience and knowledge what is necessary to Salvation will look for these and rest in nothing else This we may have of others and this every man ought to labor to lay up in the hearts of his Neighbors A man must not onely lay up good evidence in his own conscience of his Election but give as full a Testimony to the conscience of others as may be This is a Crown to a man while he lives an Honor when he is dead better then a good ointment then silver and gold a comfort to his Friends a credit to them that are left behinde 1. This condemns them that so walk as charity it self cannot speak well of them or esteem them in the state of grace or any of Gods Elect What shall be said of these when they be dead There 's an old bibbing carnal man dead a proud yong man a wicked woman of a very malicious heart c. To speak well of these were to sin against conscience and the truth it self 2. Them also as walk so odly as though in some things they give good hope yet they are either suspected to abide in some known sin or take their liberty so much in gaming or give such way to some notable corruptions be so unreasonable hasty so covetous and worldly as men have no sound perswasion but being asked of them living or dead they that are of understanding can give no confident or comfortable but a lame and imperfect Testimony This is indeed a pittiful thing O leave something to comfort thy Wife Friends Kindred when thou art dead that they may not mourn excessively as without hope but may with others be perswaded thou art gone to God! O leave behinde thee a sweet memorial of thy self A royal priesthood Here 's a second priviledge of Believers cited as it seemeth out of Exod. 19. 5 6. By Christ they are made Kings Priests and Prophets O what a priviledge and admirable advancement it is that being by nature servants of sin and Satan they should be made Kings and so prophane that they had nothing to do to draw near to God may now be Priests and offer Sacrifices to God where may be noted by the way that even in the time of the Law Christ and the Gospel was also Preached to the Jews for they could not come to these priviledges by the legal Sacrifices but by the Lord Jesus And therefore wickedly do they that imagine God fed the Israelites onely with outward benefits and that they had no spiritual things which is contrary to the Scriptures Abraham saw Christs day and the godly also among them saw the Messias though darkly Again What Moses spake indefinitely to all the people the Apostle here applieth the same particularly to Believers Gods Elect to whom only the promises and priviledges appertain and they ought to apply them and make them their own wherewith the wicked are not to meddle To a wicked man there 's not a comfortable word spoken in all the Scriptures while he so abides Me-thinks he should be weary of his part and begin to turn in truth to God for then begins he to come within compass of these blessed promises and priviledges not before Nothing belongs to the wicked but sin and thereby the curses of God here and Hell hereafter as it was Judas his own place This priviledge flows from our Election which is the foundation of all good that comes to us here and hereafter And to become Kings Priests and Prophets who were by nature slaves of sin abominable to God and altogether darkness in matters of Salvation we obtain by the means of the Lord Jesus who was our Mediator and anointed King Priest and Prophet and discharged by the fulness of the Spirit which was in him above measure these offices for our Salvation Our King to gather guide defend us and overthrow our Enemies Men and Devils Our Priest to offer up himself a Sacrifice to God for us and to make continual Intercession on our behalf and our Prophet to teach us all that is necessary to know to Salvation and not this onely but he was King Priest and Prophet to make us such by conveighing a measure of that Spirit which is in him above measure to enable us hereto As Aaron being anointed with the holy oyl it ran down on the skirt of his Garment so did this from Christ to all his Members But of these three dignities I have elsewhere spoken Onely see what kinde of persons believers be other maner of ones then the world makes account They are Kings I tell you Heirs of a Kingdom as meanly as the world thinks of them and as little as they be in their own eyes and as Kings they conquer and over-rule those that conquer and over-rule the Devil the World and the Flesh They are also Priests and may come with confidence into the presence of God and bring Sacrifices that through Christ Jesus shall be well accepted of God and shew their Faces where the wicked may not come though never so mighty They are also Prophets to teach and their lips feed many 1. Therefore they are to be highly thankful for this high advancement and labor to walk worthy of it not in any carnal pride but in all godly humility but yet with notable courage and all true thankfulness to God This yet remember that though Kings yet its Spiritual and therefore hinders not subjection and obedience to civil Kings and Magistrates which I speak because Anabaptists do by such colours elude and take away the authority of Magistrates and exempt themselves from them So Servants are to be obedient to their Masters though not yet godly and to walk humbly christianly and wisely so every Christian is to give men their titles and their due according to their place yea though they be bad 2. Let all take heed how they meddle with these Reproach not rail not on them He that defends them is mighty Abuse not them whom God hath so highly advanced If thou knewest what they were thou wouldest fall down and kiss the ground on which they stand Be not an Ishmael lest thou be cast out of the house I tell thee its an ill mark Saul Saul why persecutest said Christ thou me many shall be condemned at the last day for not doing them good what shall then become of thee if thou do them any hurt I le tell you a far better way Take knowledge of their happy estate and labor to be one of them though despised in the world yet of account with God and Angels It s well said The Righteous is more excellent then his neighbor
boyl with corrupt lusts First he begins with cleansing the heart as from whence must come good conversation the onely true discerner of the purity of the heart The parts of this Verse are two 1. An Exhortation where we have both the maner wherein it s delivered namely by way of beseeching and the matter exhorted to namely To abstain from filthy lusts whereby we are to understand not such sins as be acted by the body but the lusts of the heart for even body and soul is flesh naturally that is sinful and corrupt Fleshly lusts that is sinful and carnal corrupt lusts such as have place in the heart ere they break out from those we are to abstain even to take heed they prevail not in us but resist and mortifie the same 2. The Reasons thereof 1. Because they fight against the Soul 2. They were and we are Pilgrims here not of this world therefore not to follow the lusts of this world but to minde Heaven and be Spiritual Dearly beloved We must know he dissembled not but spake as he thought and meant and felt Hence note What affection of love Ministers ought to bear to the people they have taken charge of If people have chosen one and entrusted him with their souls he is then to be between God and them O what a near conjuction and what great love must there be The Apostle writeth to the Corinthians That he was their Father and to the Galathians That he travelled in birth till Christ was formed in them and to the Thessalonians That he was affectioned towards them as a nurse cherisheth her children He loved them at the heart root and was content not onely to take any pains for them but to lose his life for their good as a good Shepherd Love also being so necessary a duty in the people as without which nothing can go aright as it should and that most are full of self-love but very cold in love to their neighbor Ministers must be very much and often in perswading hereto and the several parts thereof consisting in giving forgiving patience and forbearance and doing all good both to their souls and bodies and that both by word and deed and that not onely by precept but also patern But chiefly this is the Reason he should be so full of love to the people that they may be moved the more by his Ministry and it may prevail the more effectually with them when they see that whether it be admonition or rebuke yet it cometh from one that entirely loves them in the Lord and is hungry of their souls and desires above all to win and gain them to God which would be above all riches to them if not our nature is sickly and full of self-love If we think our selves not to be loved we make little use of whatsoever we are taught though this be indeed a fault in us for the matter it self ought to move us But as if the sick person knew the Physitian to be one that besides his skill bears him good will it will make him willing to take physick of him whereas if he thinks he bears him no good will he cannot be brought to meddle with him or take any thing of him so it s with them that are well or ill perswaded of their Pastors love towards them Therefore the Minister ought to provide for this for what is the joy of a Minister but to see the fruit of his labors and that he does good and gains men home to God sees knowledge and conscience wrought and people converted Oh what man sows and looks not to see it come up grow and have a crop who plants a vineyard and looks not for the fruit thereof and shall we onely lose the most precious labor and seed and study and preach as we care not whether it do good or no and never look after it God forbid 1. This teacheth Ministers their duty to love the people tenderly them not theirs By reason of the contrary there 's so little good done some live altogether from them others live with them but so that it were better they were further off 2. It teacheth people to profit by that which they hear though not delivered haply with such hearty affection as it ought for its Gods Word however but especially look that being delivered in love and unfeigned care of your good you take heed that you despise not the same lest one day it rise up in judgement against you He had before described them as Believers and excellent ones now here he calls them Beloved yea Dearly beloved Hence note That The Saints or they that be endued with Grace and the Image of God are to be the objects of our love This is worthy love commands love wheresoever it be seen True we must love all because we know not who may be the Lords haply even such as are yet bad and love that part or parts of the Image of God we see in any but where we see the true Image of Grace and Sanctification in any they be the parties which are chiefly to be beloved we are to do good to all but especially to the houshold of Faith we must love all but brotherly kindeness is to the godly as our Brethren yea fellow-members yea among Christians we must love them most where we see most Grace and be most familiar with them affect them most and most regard them 1. As they be led by an ill Spirit who love either all alike or those worst which shew most tokens of towardness in Religion making as much or more account of a civil person then of one truly Religious 2. So let people strive to grow and exceed in grace that they may get the highest and largest room in their Ministers heart which be faithful which howsoever the world makes little account of yet they that are wise know that their sentence and love is to be regarded as the Testimony of the Church is a great matter either for a man or against a man so of a Faithful Minister and if such a one give a full and large Testimony of a man it s a Crown to his head above all his wealth if his Testimony be against a man or a weak doubtful Testimony it s an hard case If a Minister have joy of a people and may give a chearful account of them to God its profitable for the people The contrary is grievous I beseech you He had power to command them being from God in a thing for their own good and so necessary but he saw their toward disposition therefore chose rather to use entreaty Whence note That It s the duty of Gods Ministers to be wise in their delivery of the Word and when they see that loving beseechings and entreaties will be as profitable and prevail as much then so to do rather then use any other course True it is the
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
hearing something out of the Word or after some affliction or after they have been ashamed with some sin O they will do thus and thus who alas never labor with their heart Some say Give me but a shilling from you and I le never come at such a place never game more c. but alas it s not so soon done as said They dig not deep enough they work not under ground the heart 's let alone all this while they think to cut off the sprouts but while the root is whole they shoot our again Many at variance are made friends and promise and think for the present so to continue yet not conscionably looking to the beginning and root Pride Self-love Wrath and such lusts but suffering them to abide there still alas they break out again presently Our Savior saith He that is angry with his brother unadvisedly shall be in danger of the judgement c. Hence comes Racha fool and murther now if a man think to keep his hand from murther and his tongue from Racha and such distempered speeches and yet suffer wrath in his heart uncontrolled unrepented and unpurged the other will break out Hence is it that many make such fair promises but perform nothing nay while together because they have not the grace to seek the washing of their heart from all sin 3. It teacheth Christians to be much occupied in searching and knowing their hearts and the corruptions and lusts thereof and still be purging out of these so shall we do much work at once else though we covenant not to be so worldly c. as before yet if the root of Covetousness Unbelief and Pride be let alone we will to it again So if one should say I will not break out but live peaceably with my family and neighbors yet if high mindedness and anger continue we shall be deceived and shame our selves and thus do many Christians Having your conversation honest c. This is all one with that of St. Paul To live holily righteously and soberly So that It s not enough that we have or pretend to have a good heart and pure conscience but we must also have a good conversation outwardly we must not onely approve our selves before God and Angels but also before men we must have a good outside as well as a good inside we must so walk as men may see by our actions speeches and our whole behavior that we be the servants of God and minde to go to Heaven Thus walked Abraham Job Zachary Elizabeth with others we must thus walk both for the winning of others on and for the good report which we should be careful to procure to our selves it being better then much silver not that we must do good Pharisaically for the speech and praise of men onely which is base and hypocritical for we are first to aym at Gods glory yet we may desire also so to live as we may give good example and get good report while we live and a good memorial when we dye and again God will be served both in body and soul as we look to be glorified in both 1. This stoppeth the mouthes of carnal men that being dealt with for faults in their conversation either ill done or good not done they straight rid themselves with this answer and blinde them that deal with them that they cannot see to take them as they think O we have as good an heart as you or any and God knows my heart and I have a good conscience God knows all and he shall be my judge yea he will indeed so be and that too soon except thy conversation be better for deceive not thy self by thinking thy heart is good which affords an ill conversation a merciful heart that hath a niggardly hand a chaste heart that hath a wanton tongue and behavior a godly heart that can prophanely spend the Sabbath in worldly matters But what if one should grant your heart were good is that sufficient Is it not meet your hand and whole conversation were so Did not he that made that which is within make that which is without also Numbers care little for their conversation are not over nice and curious about that so that they be none of the worst they think their condition good enough 2. This rebukes those that blame men and reproach them for their profession of Religion O you are of these Professors O what a wretch art thou that darest controle another mans nay Gods servant for doing his masters Commandments Hath not he enjoyned us that our light should shine and that we should confess him in our several places If thou beest not also a Professor be it known to thee the Lord will one day profess he never knew thee and bid thee depart as a worker of iniquity And what dost thou profess thy self that railest on him for professing himself the servant of God The servant of the Devil and one of the Malignant company the son of the Bondwoman even persecuting the children of the Promise therefore one that shall never be heir with them but shall one day wish to be shrowded under any of them but shall not be able And what is his fault he is a Professor The Apostle saith They profess they know God this he blames not and take heed thou dost not but the latter part By works they deny him blame that if thou knowest it Having a shew of godliness this is praise-worthy and every man must have it But have denyed the power of it if thou know this blame it but I would wish you to take heed that you meddle not with their Profession to discourage them from it Conversation Not some few actions where and when they list but our whole conversation must be good in one thing as in another sutably We must have respect to all Gods Commandments else shall we be confounded God spake all as well as some and so joyned them together that they may not be broken asunder God can abide no halving though the Devil be so reasonable and manerly Whatsoever we do in word or deed must all be done to his praise This includes our general and particular callings duties of the first and second Table all places all times to serve God in holiness and righteousness all the days of our life This rebukes those that would be counted honest men and yet do but what they list Some will yield in all great matters but in some small things as they take them as when they say By their Faith and Troth they must be born with especially if true so a game or two at Tables or Cards and if it be on the Lords-day in company of their equals especially of their betters talk thereon of worldly businesses at their pleasure But he that breaks the least Commandment shall be little
counted in the Kingdom of Heaven Some again will yield in little things the Word shall so far prevail with them but in some great beloved sin they will not as Herod Some cry out against Covetousness and be Proud and Masterful and so on the contrary Some seem very devout and forward in the first Table and make little conscience of the second Table Some in their Shops and Dealings deceitful hollow and unjust Some in the state of servants that shew some forwardness to good duties hearing good company and the like who yet fail exceedingly in the duty of subjection diligence trustiness and the like Some profess the like also and men say they be honest persons of good gifts but they follow no calling borrow here and there and never mean to pay deal hardly with poor work-folks c. A man must shew his Religion in his particular calling no man is a good man that is not a good Minister if he be a Minister so a Magistrate Father Husband Dealer Some contrarily seem very smooth in the duties of the second Table and yet have no savor of the first as 1. Papists which are profest Idolaters and make no conscience of an Oath nor of the Sanctification of the Lords-day who yet keep a good house and seem merciful and liberal which yet they do corruptly to merit by and hence they get the commendation of a company of carnal people that measure all by the belly and can look no further It s not possible for an absolute Papist to be an absolute Christian. 2. Our civil persons that give men their due but God can have no part of his in any Spiritual performance of duty either on the week days or Sabbath days Let all that know it s thus with them know themselves but hypocrites and let them halt no longer but if God be God serve him altogether and let him be whole and not either quarter or half-master yet many men be good at plots Would we like in our field to have here a taste and there and a great breadth after nothing No but to stand so as we may spread a sheet and receive the fruit when mens obedience comes by fits such aguish obedience Gods likes not But if we would approve our selves sound and have true peace let there be some proportion between our actions not some very forward some quite another way in some things hot in some as cold as ice else like Nebuchadnezzars Image Gold Silver Brass Iron Clay these things hang not together le ts not be hot and cold but the same in prosperity adversity at home abroad in all companies and the like Among the Gentiles That is the wicked Where note That It s our duty not onely to live godly among the godly but even among the wicked so to do we must not follow a multitude to do evil but shine among a naughty and crooked nation we must not be made crooked by them if we can straighten them so it is If we see any go crooked or halt we will notwithstanding go as straight as we can and not go crookedly as they This is a commendation of Lot That he continued just in that filthy City so of Noah that when it s said That all flesh had corrupted their ways yet he was found Righteous when they were in security he continued in zealous worshipping of God and sincerity of life so of Job That even in the Land of UZ he feared God and eschewed evil It had been no such matter to have lived well in Abrahams or Jacobs Family but in such places a great mastery and yet required of us God hath appointed we should live among the wicked though some places be worse then some lets choose the best we can yea even the very bad ones God will have his people 1. That his power in gathering and keeping them may be seen 2. That their Faith and Patience might be proved and exercised and encreased 3. That they might convert the ungodly as through Gods mercy it falls out sometimes or if not condemn them as Noah condemned the old world In such places we must walk squarely as Abraham and as the fishes retain their fresh taste though they live in salt waters so must we our goodness in bad places and among them that are set on evil True it s no easie thing with the cruel to live mercifully with the hurtful to live helpfully with the prophane to live holily yet it is to be attained unto and we must labor for it 1. This rebukes such Monks and Fryers as severing themselves from all company because they would not be tainted nor troubled with mens ill maners betake themselves to a solitary Hermits life Truly if a man were onely born for himself it were a good wise and safe way though not most praise-worthy But we are not born for our selves but for our Parents Countrey Gods Church therefore we are not to mâ—w up our selves Besides it s no such mastery for a man to avoid all occasions as to live among occasions and not be tainted with them but let men seek no occasions but those that they must necessarily meet withal and yet not be hurt by them this is most worthy It s not so much commendation for a man to fly from his Adversary as to encounter and overcome him or come away unhurt 2. It rebukes those that be for all companies In good company they will be sober in ill as the company is drunk with their friends for company will swear with swearers lye also and dissemble when they be with such so thinking that they may hold with the Hare and run with the Hound like the Camelion they change themselves into all colours but these are none of Gods honest men they are not for his turn as if he were not the God of all places and times let such know they have rotten and unsanctified hearts Q. But how should a man do to live well among such A. As they that live where the Plague is take and use preservatives So must we daily pray to God next our heart to keep us in a continual hatred of sin considering often of the happiness of them that hold out Think of Noah Lot Abraham and their commendation observe the judgements that fall upon bad men and think what will be hereafter Again avoid private familiarity with them be kinde to all but familiar with no open bad man we cannot touch pitch and not be defiled walk on coals and not be burnt for so we shall be brought either to like their maners or at least cooled in our goodness let them not breath on us from them there 's great danger of infection Lastly mourn even for their sins as Lot 3. It rebukes such Christians as living among such walk not so holily as they should but if they do not approve of yet consent to their
under which they now were and that not onely for that they came in wrongfully ruled wickedly and besides were bad men but by misconceiving of the freedom purchased to them by Christ They were made free therefore thought they ought not to be bound were the children of God and heirs of HEAVEN therefore not to be subject to bad men For those causes I say the Apostle is so earnest even that hereby he might remove as well that conceit of the Gentiles as cure this disease of the Jews Hence note 1. That its the duty of Ministers to prevent offences or remove false conceits out of mens mindes and in this particular to teach the people subjection to provoke thereto to practise it in all lawful things for the world still hath this conceit of Gods Ministers and Christians and that upon the very like grounds some having risen up from time to time that have either had ill causes or if good handled them very ill and have been of a railing scoffing spirit but let it be known to all that be so minded that the faithfullest Ministers and Christians usually thus slandered are as true lovers as much subject to Government as any other whatsoever and so teach the people by whose Ministery people are both brought to be good Subjects and likewise to continue in subjection 2. Ministers must speak to the purpose and apply themselves to the state and necessity of the people they live amongst observing what duties be most neglected and what sins be rifest among them accordingly perswading to the former and disswading from the latter Submit your selves to every Ordinance of man He saith not Love that had been too familiar nor Obey that had been too straight but Submit as elswhere be subject which comprehendeth both and all other duties of Subjects Those may be referred to these four heads Reverence Obedience Thankfulness and Prayer of every of which I have heretofore spoken at large These we had need to hear of for whose heart must not needs accuse him that he hath failed much in them all needful they are to be known and practised that we may procure honor to our Profession when we declare it by subjection in all parts thereof and herein exceed those that know not God nor have had the like means of Salvation as we have And had we done our duties better to our Magistrates no question we might have enjoyed more good by their means and so shall for the time to come if we make more conscience hereof yea it s necessary that women should hear these things that being Widows they may pay such dues as are required of them or Wives be helpful to their Husbands in perswading them hereunto and that willingly and chearfully This condemneth the Anabaptists as flat opposite to Magistrates and all these duties For the Lords sake The first Reason to move us to subjection God will have it to be so who hath ordained Magistracy therefore though there be nothing in the person to deserve it yet are they very bad Magistrates that be not better then none and though they abuse their calling yet do the forenamed duty for Gods sake who hath appointed them Neither must we do the same either for fear of punishment on the one side or hope of reward on the other but for the reverence we owe unto God we must not onely do good things but do them on a good ground and in a right maner This rebukes the most part who were it not for fear of after claps and that they should hear of it would do nothing but this is not thank-worthy Slaves do thus and they that thus do their service may be beneficial to the Magistrate but themselves shall have no benefit of their doing as not proceeding from a right minde We ought not to curse or speak ill of the King or Magistrate in our thought or in our bed-chamber which yet they cannot come to know for God knows it who will revenge it We must submit our selves for conscience sake This is indeed right obedience and whereof we may have comfort Further Magistrates Laws binde us by vertue not of them but of God we must obey them and all their good Laws binde our Consciences But why and how because they be mens Laws No for no man hath power over the conscience but by vertue of a Commandment of the Lord who hath set them and given them power to make Laws for his Worship and for Civil things agreeable to his Law and bid us obey them so that their Commandments binde not our conscience by vertue of them or any power they have over our conscience but by vertue of Gods Commandment and not otherwise Again when any that have no authority from God shall give Laws they binde us not as not being the parties allowed of God to make Laws Thus are not we to obey the Popes Laws we are not to obey the Laws which a company of Rebels gathered together under some great man as say Absolom do set forth they touch not the conscience yea if even right Magistrates that may make Laws make wicked ones contrary to Gods Law those their Laws do not binde the conscience Whether it be to the King as supreme In these and the following words is a distribution of Magistrates whereof the King is Superior and chief in his Realm as were David and Solomon Kings of Israel The King here meant was Caesar that came in unjustly ruled Tyrannously and was an Idolater to whom notwithstanding they were to do the forenamed duties as amongst the rest to pray for him How much more then are good Kings to be prayed for A King in his Dominions and as far as his Kingdom reacheth hath Soveraignty and Power over all and is the principal None is above him in his own Kingdom not is any exempted from his Government He is under God the chief it s so with no other Constables have Justices above them they Judges these the Kings Counsels above them the King above him none as none were above David and Solomon He is over all persons and in all Causes the chief Persons whether high or low rich or poor men or women Ministers or people He may Tax them Censure them Depose them Imprison them yea put them to Death Ministers if they deserve it as well as others Moses rebuked Aarâ—n for the golden Calf Joash found fault with Jehoiada and the Priests for the money no better employed Solomon deposed Abiathar and set up Zadock in his room Causes not Civil onely touching mens goods lands lives and right and wrong but Ecclesiastical also as to make Laws and take Order for the worship of God the Preaching of the Word Administration of the Sacraments the behavior and maintenance of Ministers and the like and accordingly to see them done as did Asa Jehosophat Hezekiah and Josiah So that a King may be
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
in other Countreys who besides their want of the means of Salvation live in woful toil and misery You have the means of Salvation and for the most part outwardly live but at too much liberty your lots have fallen in pleasant places walk thankfully obediently and chearfully 3. Let such as are Masters and Mistresses of families learn here what duties their Servants owe them that they may the better instruct them therein and look for their performance thereof And if they have now ill stubborn and unfaithful Servants let them call to minde whether when they themselves were Servants they were not such that so they may repent thereof in the mean time acknowledging Gods justice in paying them in their own coyn and deal with them as they dealt with others 4. For those that are yet yong and in their Parents houses let them mark these things that when they shall go to service they may not be to learn their duties but ready and apt therein skilful in the several branches thereof Not onely to the good and gentle but also to the froward These words are a comparison between Masters or the prevention of an Objection that might quickly be made by some to shift off the foregoing Exhortation I would be content to do my duty if I had a good Master or served such a Master as some that I know but my Master is so curst that one cannot tell how to speak to him and in correcting cruel without all reason and that as well for no fault as for a fault yea sometimes I am beaten for well doing and for my forwardness in serving God Well saith the Apostle you must be subject and do your duties in all points even to such By good is meant liberal Masters so indeed Masters ought to be to their Servants both while they be with them and at their departure from them as by gentle such as care not what they do to them by Law but what they may do in equity and good conscience By froward are meant such Masters which will be pleased with nothing to whom such was Nabal one cannot tell how to speak yea such as will afflict their Servants without cause or colour of cause Whatsoever they are Servants must be subject to them must reverence them from their hearts must obey them serve them faithfully and pray for them They must thus do even to the worst Masters of the very worst conditions God will have it to be so and they represent Gods person and place though they are of such bad qualites Hereby they shall shew forth their Christianity in a work of such difficulty for to serve and do duty to good kinde and courteous Masters is no great mastery which is indeed worthy of a Christian If they do not their duties to us but be bad we must not meddle with it God will call them to an account we shall not answer for their sin but if we do not our duty we sin also and make our selves guilty if in humility and patience we do our duties God will take our part in his good time as he did Jacobs who served a churlish harsh and covetous Master twenty years together If we do our duties though they consider it not nor deserve it yet do we it to God who accounteth thereof and before whom it shall not be forgotten Are they froward It s the cross God hath laid out for us in his providence which we must take up and bear to shake it off by unlawful means were to resist the hand of God It may be its greatly for our good even to tame and subdue our stout sturdy proud and rebellious nature knotty logs must have hard Beetles and a rough horse a rough rider Besides it may make us fitter to govern others another day for as none prove worse then those that have been Cockneys and have known no hardship so they that have met with much will be the better to others as having loathed it so much when it was their case yea this may be a means in time to perswade the minde of such a Master to a better course and make his heart to smite him when he seeth his own unreasonableness and his servants patience as Saul who upon this ground acknowledged that David was more righteous then he 1. This rebuketh the common sort of servants which if they meet with a little hardship this way murmure shake off the yoke deal unfaithfully or run away What 's their plea Oh my Master is such an unreasonable man my Dame so unquiet as that there 's no living with them c. Well well your Master or Dame is unreasonable who shall be Judge If a number of servants they are so lazy and ill-minded that if their Masters do but call them to good duties rebuke them for their ill speeches or for their tarrying abroad at unseasonable times and using bad company few Masters but will be counted unreasonable and such as are not to be endured yea to be held to their business and kept in with the licentious youths of these days will be counted unreasonable But grant they be somewhat unreasonable see whether you by your negligence crossness and unfaithfulness have not made them so as some do if so you can do little if you cannot bear what you have deserved But say they be unreasonable and you have not deserved all you meet with yet for all that it s your duty to remember your place you must not sin for company O who can do it why is God so unreasonable to require of you that which cannot be done best charge God with unreasonableness by and by True it s no easie matter but servants must labor for grace that they may be able to say as Paul I am able to do all things But alas when we provoke servants to minde goodness and to spend their time well they think this unreasonable they work hard and they must have their pleasure and they may be godly all in time and so they be void of goodness Hence arise such stirs in families which were there grace in servants might be prevented Oh! no body can please them say they no careless body it may be whereas a little more then ordinary diligence and carefulness would please indeed But though servants must do their duties to such froward Masters yet this is no justification of them that be so or encouragement toothers to be such for though their servants must put it up God will be revenged of it They have a master in Heaven If therefore they shall abridge them of their necessary food apparel or rest hailing them to work beyond their strength or shall curse and ban them shall beat them without cause shall be cruel in their correction smiting them with what comes next to hand throwing things at them to spoil them or if with things fitting cruelly unmercifully and without measure not regarding
the offence against God nor the quality of the fault not the best way to bring them to amendment but following the rage and fury of their own hearts God will call them to an account for the same He forbiddeth cruelty against beasts much more against those that are made according to his own image They were or are the children of others though now your servants to whom being fatherless you had need be the more merciful and may not your children also be servants Do you to other mens children as you would others should deal with yours are they not also your own flesh and it may be as dearly bought with the blood of Christ as your selves Though you are to keep a good strait hand over your servants yet must it be with moderation 2. If servants be bound thus to carry themselves towards bad Masters how much more then to the good and gentle to such as are careful of their good every way to such as give them good counsel instruct them bring them to good duties give them that 's fit for them teach them their trade and govern them with moderation What shall we say then to the servants of our times that have such Masters and Dames and yet be unfaithful lazy and negligent Where shall these appear assuredly it s no small favor to be under such Governors the times we live in are grown to a strange pass In times past about twenty or thirty years ago when the light alas was dim what diligent and painful servants were there who would tarry at least seven or ten years in an house whereas now they are so unruly that no house can hold them long they finde fault for the most part when there 's no cause Formerly servants were careful to please their Governors and glad if they could and would accept of their endeavors and be pleased with them but now Masters and Dames are fain to please their servants if they can do any thing they be so teachy and masterly as they may not be spoken to belike the course of things must be turned the order of nature perverted Masters must be as servants to please and servants as Masters to do what they list Hath God honored the servants of these times with the Gospel denyed to former ages and do they thus requite God and profit by it will it not be to their further condemnation The monstrous pride of youths is the cause of all this disorder the peace and plenty that God hath given us hath so lift them up as they have forgotten the ancient simplicity and plainnefs that was heretofore and have their mindes so high set as their study is to prank up themselves brave and get gay clothes to keep company and have their swing this they minde and not their business If they thus continue they shall never be worth a servant themselves or else shall be plagued with such as themselves were nay who knows whether for their pride and unconscionableness they may not come to rags and a bit of bread 3. Now what is here required of servants towards bad Masters must also be performed by us to those we have any way to deal withal Thus Subjects are to do the duties of Subjects towards their Princes though they should be Tyrants or deal hardly with them Thus though we live by neighbors that be untoward and contentious we must live quietly Thus must husbands wives live together We must not be overcome of evil but overcome evil with goodness God hath no where bid us do to others as they do to us that 's the leaven of the Scribes and Pharisees but to love our enemies and to do good to them that hate us c. yet must not this hearten any to be bad but every man must make his Neighbors yoke as easie as he can not laying too much upon him They must not say as some husbands to their wives they must do their duties to us whatsoever we be What! are you so cunning indeed know you so well other folks duties and your own no better you should know your own duties best How great then is their sin that cannot live with good Neighbors How great that wives that having a kinde and careful husband is ever fretting complaining and vexing him How great that husbands that having a loving dutiful careful wife doth not use her kindely but hoggishly yea it may be loveth others better He that cannot live with bad ones and do his duty is scarce a good Christian but he that cannot do his duty to good ones is not so good as an Heathen and a Publican Verse 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully NOw follow the Reasons to perswade to patient suffering of the hard dealing of unconscionable Masters and needful it was to use a great many Reasons to perswade to such a duty being so hard to nature which accordingly he doth If you do so and do as you ought you please God and its acceptable to him as the word is translated in the following verse for being referred to God we can do nothing thank-worthy to God when we have done all we are unprofitable servants but we may do that which by Jesus Christ may be acceptable to him This is the first Reason Whence may be noted That To enforce the performance of any duty how difficult soever this is enough that its pleasing to God that 's to be lookt at of us in all our life and actions Hereby the Apostle exhorts Children to perform their duties to their Parents as all to do good and to distribute What Tenant would not be glad to do that which will please his Landlord or a Subject that which will please his Prince And should not we readily do such things as will please God yea if it should be to the laying down of our lives Is not he the Soveraign Lord of the whole world that made us and all things Hath not he as he is most holy pure and good in himself been admirably merciful to us Is not his will a right will Is he not pleased with that which is good Doth any thing displease him but sin Should we not do that which is pleasing to him though difficult Should we not fly from that which displeaseth him though we might get thousands by it If we please him hath he not a Kingdom for us If we displease him is he not a consuming fire Oh! this may make us hang down our heads that we are no more careful to please such a great and good God Alas if a thing have any difficulty we pass it off though the doing thereof would please God never so well Oh! why do we not pray oftner and with better affection why hear we not the Word more diligently why are we not more heavenly minded more patient more liberal would not God be pleased herewith and is there
any thing better becoming us then to please God with all our might Hath he not made us and chosen us to life before the world given his Son to dye for us and save us given us his Gospel and Spirit hath prepared a Kingdom for us and will we not please him yea if a thing stand with our profit though we know it will displease him can we be content to do it O that we should offend so good a God and so merciful a Father as he hath been unto us O do we endeavor to please him whosoever be thereat displeased whatsoever we lose or whatsoever trouble we bring upon us But O the monstrous course of this world that of all things cannot abide what pleaseth God! that so live as if God had nothing to do with them as if they were neither in his debt nor danger as if they were not afraid of them or he could do them no hurt Are you not woful creatures that thus abuse God Are you not in his debt Who gave you these Bodies and Souls who fashioned them whence was it that you were not Toads Monsters mad persons and fools who hath maintained your lives who hath kept you that you have not been ere this consumed or are not now in hell Art thou not in his debt who hath let thee live under the Gospel the means of saving thee denyed to most of the world Should you not then please him Art thou not in his danger Cannot he make the earth to swallow thee the worms to eat thee up Can he not smite thee with an incurable disease in thy bowels Can he not strike thee with madness cast thee upon thy bed and there forsake thee and give thee up to a desperate minde Is he not able to send thee to Hell ere night Can he not make every joynt of thy body every tooth of thy head so to torment thee that thou shalt be weary of thy life Canst thou promise thy meat shall nourish thee or that when thou lyest down thou shalt have one wink of sleep for pain of body or vexation of minde or shalt ever rise again When there is the greatest hope of fruit cannot he in one night by a Frost destroy it all Do we not stand at his courtesie for every shower of Rain for the Bread we eat and every thing else and should we not then please him If he smile on us whose frown need we regard If he frown whose smiles can do us good Who can stand before him when he is angry He rendeth the rocks and maketh the mountains to tremble O that any through fear or to procure the favor of any or for any other by-respects should displease him For this is thank-worthy or acceptable Whence note that The actions of Gods Children done as they ought and may be done are pleasing to God howsoever they are not as the Papists from this and the like places affirm Meritorious They are pleasing to God as being done by such as are justified by Faith in Christ the weaknesses of their actions being covered in his Death and Obedience 1. This is a great comfort unto all such as can prove themselves Gods Children and strive to do their duty in the best maner they can though the same be done weakly yet being done in truth is pleasing to God then which what greater joy comfort and encouragement unto any duty can be wished 2. This may be a terror to all that cannot prove themselves justified persons they never did that thing throughout their whole lives that pleased God A carnal man can no more make a good action then a Painter or Carver can make a living man The actions of unregenerate men want a soul. Till a mans person please God which is not till he be justified through Christ his actions cannot but displease him Even the sacrifice and prayer of the wicked is abomination before him What joy can a man have when being old and full of years he cannot truly approve that ever he spake thought or did that which was good Did men believe this they would endeavor with all speed to come out of their unregenerate condition If a man for conscience towards God endure grief c. Here he shews the maner how servants must do their duty to such unconscionable Masters even for conscience towards God because God so requires the same for if servants should bear quietly with such a Master and do their duty because they know no remedy know not how to help themselves or know that though he be wondrous hasty and boisterous yet to them that can bear with him and let him alone he will be good and bountiful whoso do their duties I say for such respects please not God neither shall have any reward with him what we do for conscience towards God is pleasing to him not otherwise whoso looketh asquint at profit pleasure honor credit favor of this or that man or the like is far from pleasing God whoso doth for conscience sake may with comfort look up to God in life and in death This rebuketh the common sort which do many duties and abstain from many sins but not in a right maner for carnal and sinister respects and not for conscience towards God Such hypocrites shall have their portion with the hypocrites Q. How may we know whether we do our duties for conscience sake or not A. By these Notes 1. If we make most conscience of the greatest things first and then of less in their place and so of the greatest sins for God hates greatest sins most as in Dâ—â—id of whom it s said He walked in uprightness all his days saving in the matter of Uriah He had other faults rashness towards Nabal pride in numbring the people rashness to believe Zibah yet that against Uriah was the worst of all Greatest sins rob God most of his glory do most disgrace the Gospel make greatest wounds in our souls procure most numbness and hardness of heart and greatest outward punishment we must make conscience of all but especially of the greatest Such as seem very earnest against some small things and make no account of greater are Hypocrites like the Scribes and Pharisees which strained at a gâ—at but swallowed a Camel Such were the high Priests they made conscience of putting the thirty pieces of silver into the treasury which Judas returned to them but made no conscience of putting Christ to death They made Conscience of going to the Common-Hall least they should be defiled and made unfit for the Passover who yet made no conscience of shedding innocent blood So the Papists stands altogether upon meats days and such trifles of their own devising making no conscience of Gods great Commandments of the 2 3 4 c. So many among our selves will speak very hardly of some small blemishes in a Professor and Oh! is this agreeable to Gods Word c. who
do yet live in foul sins Again some one hath deceived them or wronged them and they can speak very hardly against falshood and ill dealing who yet can see foul faults in others but such as have not touched them and not speak against them at all Some make great account of their truth and honesty and Oh they would not deceive their Neighbor nor carry away any thing out of his house and why fie on it hath not God forbid it who yet will rob the Lord of a great part of his day which he saith is his Some also make conscience to give their Servants victuals enough but make no conscience to give them any good instruction or to pray for them and with them c. These things they ought to have done and not left the other undone 2. If a man have a care of all Gods Commandments hate all sin and do all good always endeavoring to keep a good conscience in all things He hath an ill conscience that nourisheth any sin He that bears with himself in one sin shuns none for conscience Some are very forward to the Word Sacraments good Company ask why Because say they God requireth the same but why follow they not their calling pay every man his own deal justly doth not God require these also He is an Hypocrite that doth the former but makes no conscience of the latter Contrarily some follow their calling pay every man his own c. who yet robs God of his due and the times of worship Requireth not the Lord as well these as those Again such a man dares not do such and such a sin rob kill steal c. Why because of God and his Word who yet will swear lye rail break the Sabbath hate their Neighbors c. Why hath not God as well forbid these as those 3. If a man be careful to do his duty zealously as in Prayer not to bow the knee onely but the heart also at the Word not to hear onely with the outward ear but from the heart to reverence the same with a purpose to be ruled thereby He that slubbers over duties coldly it s a sign he looks onely to men not God 4. If a man be as careful to do his duties in private as he is in publique as in private to pray as he is in publique to hear so to meditate to be oft making moan for sin begging mercy and grace wrestling against his corruptions c. Every Hypocrite doth outward duties true Christians are in secret the same How many froward husbands will shew much kindeness to their Wives before company whereas he that makes conscience of his ways is most kinde in private So a man must make as much conscience of secret sins as of open sins of private sins in a corner of secret corruptions pride hypocrisie distrustful impatient and lustful thoughts so of wandring thoughts in Prayer and at the Word and Sacraments and of worldly thoughts on the Lords-day He must be grieved for them pray against them 5. If a man be not for a brunt but hold our constantly and continue yea and that in persecution as well where wind and tide is against him and he meets with ill will and hard measure for so doing as when he hath good countenance and may so do without control Thus David Daniel and the three Children though Princes both spake sate and did against them most part do contrarily Some make a shew a little while but quickly through love of the world through fear or favor fall away as questionless if Religion should alter most would go with the strongest side and many which now come to the Gospel would as readily go to Mass yea carry a faggot to burn them that now sit with them in the same seats These be they that know not the truth that receive not the love of the truth that live as they list and will not obey the truth Examine your selves by these Notes and as you are to repent and ask mercy and pardon for all that 's past even your best actions and the maner of your performance thereof so for the time to come do not any duty in Hypocrisie but all for conscience unto Gods Commandment Verse 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God THat which the Apostle said in the foregoing Verse he doth in this amplifie by the contrary and then repeats in the end of this that he said in that In the first clause speak we first of suffering for faults then of patient suffering for the same For what glory is it if when ye be buffeted for your faults c. Here note That All suffering is not commendable nor comfortable to suffer for faults is a shame and matter to hang the head for all sin hath shame belonging thereto Therefore when our Savior saith Blessed are ye when men revile you he addeth for my names sake and falsly and Blessed are they that suffer persecution he addeth for righteousness sake Whoso suffereth deservedly for his faults is herein a companion with the Devil and Reprobates a companion of the old world Korah Achan Gehazi c. who were deservedly punished 1. This condemneth them that boast of their sufferings without cause The Papists keep a book of Martyrs executed here in England in the days of our late Queen and King Woful Martyrs the Devils Martyrs if they be any like those which be hanged with us every Assiz for Murther and Robbery and the vilest things they suffer for high Treason for their bloody and devilish conspiracies against their Prince and State They might be ashamed of such if they were not devilishly impudent it s the cause not the punishment makes the Martyr and as one saith None can dye the death of a Martyr but he that beforehand hath lived the life of a Christian so did they never they put to death hundreds yea thousands in former times both here and in other Countreys onely for not yielding to their blasphemous lyes but not one of these hath suffered for Religion but for their Treasonable facts who if they had suffered for their Religion yet had been no Martyrs for their Religion is lyes and it had not been for Christ and the Gospels sake and its possible for an Heretick to be as stubborn and impudent in maintaining a lye as the childe of God can be constant in the Truth yea to dye also for a lye though not with the like comfort as the other for the Truth 2. Among our selves some will say I think I have as many troubles as any body and have been as ill spoken of but if it was for thy faults thou hast no cause to boast Hast thou got an ill name for a Company keeper for suspition of uncleanness for an oppressor for an
and with ill speaking as it were with revenging our selves but in meekness commend our selves and the cause to God It s a fault in some Christians that being hated at some hands for their profession and forwardness and yet some need not be so much if they would walk more wisely and discreetly they then fall to taunting of them again calling them byâ— names and thus use this carnal weapon of the world this becomes not Christians what would they do if they should suffer great matters The Martyrs gave no ill language Christ and Steven prayed for their Enemies we must abating our rancoâ— imitate them neither must we write bitter enveighing things against them in a carnal scoffing or railing maner as Martin Mar-Prelate but behave our selves patiently yea joyfully we are Gods witnesses an high honor few called thereto Is not the Gospel the truth Is not the Word of God the onely true Religion we must then testifie the same to the world and set our seal to it yea to dye for it O it s a great advancement and so have Gods children acknowledged it It s a token of Salvation to them that thus suffer Great is their reward in heaven The souls of them that are slain lie under the altar The holy Martyrs went singing to the stake and thought that there they were as in a sweet bed of roses and St. Paul boasted of his Chain and of the marks of the Lord Jesus Verse 21. For even hereunto were we called because Christ also suffered for us leaving us an example that ye should follow his steps FOr even hereunto were ye called Another Reason taken from the Ordinance and wise disposition of the Lord who hath so ordained that all his shall suffer troubles therefore we are to look for them and bear them patiently Through many afflictions we must enter into the Kingdom of Heaven here in this world we must undergo manifold troubles and sorrows All Gods Servants finde the truth hereof as the Patriarchs Prophets and Apostles did in their days less or more some one way some another God knoweth how ill we can bear prosperity but are ready to surfeit thereof as Children do of sweet-meats Who can long enjoy prosperity and not be the worse David that in all his troubles spent his time so holily and made many Psalms in his prosperity foully forgat himself so Solomon Standing waters gather mud as the Israelites in their journey to Canaan suffered much so must we in this wilderness before we come to Heaven thus is God pleased to exercise us for his own glory and our good Therefore 1. We must not think the worse of any because of their afflictions or conclude them to be bad men and hypocrites which was the fault of Jobs friends and of the Disciples of Christ. 2. We must not think the better of our selves for prosperity God can afford the dogs the bones the things of this world Of hated Esau came twelve Dukes the fatness of the Earth and the dew of Heaven is but a Reprobates portion the Legacy of Ishmael nay no worse sign then to prosper in an ill course 3. We must not dislike our selves for our afflictions It s an argument of Gods love and not of his hatred Whom he loves he chastens and they are Bastards that be without affliction to have afflictions and to profit thereby is the sign of an happy man 4. We must prepare for afflictions not dreaming for ease or continuance of Peace but looking for troubles in this valley of Tears they are the better born when they be lookt for and be the more grievous when they come unexpected In the midst of prosperity its good to think of affliction as in health how we shall do if sore or long sickness or pain come upon us so in wealth of poverty whilest we enjoy our liberties of Imprisonment and banishment yea after our affliction we are to look for another If we be spared for a while we must take it for an advantage and labor to be better prepared against it comes 5. We must bear them patiently as being of God They come not onely from him that hath Soveraignty over us but from the hand of a merciful father for our good They are far less then our deserts or then others have had and we have many comforts mingled therewith 6. We must bear them thankfully as whereby we are furthered in holiness Hereby we are wasâ—ed and purged the Cross is physick though not toothsom yet wholsom We thank and reward the Physitian for loathsom pills and potions that have even for the time made us sick at the heart as being the means of our recovery Our fault is that we look upon our troubles not to the benefit that comes thereby our greatest losses are oftentimes our greatest gains 7. We must bear them joyfully in respect of the eternal happiness and immortal glory we shall be shortly brought to Because we look not at this end we are so unwilling to undergo troubles as one that would go over a water without fear must fasten his eyes on the shore over against him so must we in affliction fix our eyes on Heaven 8. If the children of God get not to Heaven but through many sorrows and are often so grievously afflicted in this life what shall then become of the wicked and ungodly Have those been chastened with rods and shall not these be tormented with scourges Those have been afflicted for a time that they might live for ever and not dye eternally These shall perish eternally in Hell torments If they that serve God night and day with all carefulness and are zealous in his service and yet are grieved that they can do no better nor as they would what shall become of those that blaspheme him daily without ceasing and their grief is that they cannot dishonor him more and rejoyce when they most despite him More particularly and most specially in this place the Apostle meaneth of sufferings that are for well-doing and for a good conscience of the men of this world Hereunto hath God called us He that will be his Disciple must take up his cross All that will live godly in Christ Jesus must suffer persecution They shall be hated of all men for his name sake In the world we shall have trouble If we be not of the world the world will hate us This way hath the Lord sanctified as the way to glory and herein have the Prophets Apostles and Martyrs gone before us It s impossible it should be otherwise considering the implacable malice of Satan and of the seed of the Serpent God also will have it so 1. That his true servants may be distinguished from hypocrites and time servers Every body will serve God in prosperity a man is not tryed till affliction comes as a Soldier in the
present state They were once in a poor case in a piteous taking in a miserable and dangerous case but now through Gods mercy they were come home to Christ who most carefully did and would protect them to their Salvation Before they came to Christ their case was woful and dangerous as is the state of all unregenerate persons but now having taken hold of Christ their condition was safe happy as it s with all believers and penitent persons For ye were as sheep going astray Speak we first of the miserable state of all unregenerate men of all men without Christ they are as sheep going astray 1. Every Natural man is like a beast who is therefore in Scripture compared to several sorts of beasts for one ill quality or another as to Dogs for their malicious barking and biting at them they live with to Wolves for their greedy devouring of the poor to Lyons for their cruel tyranny to fat fat Bulls for their proud abuse of their prosperity to Hogs for their rude and unreverent base esteeming of Spiritual things as the Word and Sacraments and Gods Ministers to Foxes as Herod for their craft so to Horses and Mules for their ignorance and unruliness yea sometimes the beasts are preferred before them to shame them and sometimes they are sent to school to them nay all Gods Creatures are more serviceable then Man they obey God in their kind and abide in their first estate the Sun Moon and Stars obey God in their courses the huge Sea rageth and is calm at his bidding if he command it to stand as a wall it doth so to let Israel go through and will return again upon the same warrant and drown Pharaoh if God bid the Whale swallow Jonah and cast him up again it obeys him in both if he forbid the Lyons to touch Daniel they stir not though very hungry as the fire did not burn the three Children c. But man that should be best of all and for whom all were made as he for God yet walk stubbornly and rebelliously omitting what 's required of him and doing what 's again and again prohibited therefore God calls all Creatures to witness against man yea they are many times to set themselves against us as when the heavens become as brass and the earth as iron c. and to groan because of us as being weary of doing any further service to such as we are O how ought this to humble all that be such that know no mark of conversion or change in themselves from their unregenerate condition small cause hast thou to be proud the Horse thou ridest on is far better then thou art it doth that for which God did ordain it but thou doest not that which the Lord requireth of thee nay the Dog that keeps thy Yard and ears bones under thy table is in a better case then thou art its serves God in its kinde thou never didst any thing that God set thee here for O humble thy self before God crave of him to work an alteration in thee for he onely can do it and that by the Ministery of his word Thus can he bring it to pass delivering thee from thy brutish nature turning thee into a Christian man renewing in thee his image and working of grace that so thou mayest serve him in a better maner then other creatures either do or can do so shalt thou be more happy then they for they as they have no pain so they shal have no glory but thou shalt go from hence to everlasting glory in the Kingdom of Heaven But as for all that continue in their Rebellion as they are worse then beasts in their life so shall they be in their end for their death is but a beginning to eternal misery O how happy were it for every man that shall dye in his sins if he were turned this day into a Dog or Toad and no further account to be taken of him 2. As a Sheep that wandereth is out of his way so is every natural and unregenerate man quite out of his way out of the way to Peace and Happiness We were created in the right way but in Adam all went astray we have no minde but of wandering and roaming further and further the longer we live till God take us into the right way so that whosoever dyes in the way he was born in and lived in first must needs perish it s the way of ignorance of sin the broad way to destruction Some go out of the way by ignorance some by superstition some by prophaneness by hypocrisie by trusting to civility c. naturally we do all go from God and Peace to Hell and the Devil Abraham was out of his way whilest he was an Idolater so Paul whilest he was a Persecutor The wicked they go astray even from the womb they wander from every good work and do nothing well or pleasing to God They delight to wander and take pleasure in their sins yea that they thus wander may appear by these signs They refuse instruction and reproof whether publike or private whereas the regenerate account those to love them indeed which tell them of their faults they live even in known sins they are altogether for the world having no communion with God in holy duties they have no love to good company but associate themselves with others like themselves and of their own stamp If they do good duties it s for sinister respects not out of conscience Thus the Devil misleads some Antichrist seduceth thousands by false Doctrine and miracles as wicked Ministers by seldom or erroneous teaching and bad lives So is the world a great deceiver by bad examples by false reports of the servants of God and by the profits and pleasures thereof yea a mans own heart is a great deceiver as whereby many think they are in the way to Heaven when they be in the way to destruction Ignorance also of the Scriptures is a great cause of being deceived Ye erre saith our Savior not knowing the Scriptures nay God in justice gives some over to believe lyes as Ahab was seduced by false Prophets to his destruction they may provoke God so long by their wandering that he will never reclaim or bring them home but swear in his wrath they shall never enter into his rest they may despise the means so long as no Sermon shall do them good These are in a fearful state marked to destruction as Trees to be felled This also should humble men for what are they but stragling creatures and make them desire to get into the right way But how few will take knowledge they be out of their way thinking still their case to be good enough as the Lord complained by Jeremiah I hearkened and heard but none spake aright no man repented him of his wickedness saying What have I done c. There
pleasure but by fair means endeavor that he may see and leave the same she must also be obedient to all his lawful commands and frame herself to his nature and liking so far as she may with a good conscience Indeed to consent to his evil or to do evil at his command that she may not by any means for God is to be obeyed rather then man yet even in these she must refuse with humility and due respect to her husband Though she have a good cause yet she may handle it ill This rebuketh the contrary unreverence and base esteem which too too many wives have of their Husbands O how unseemly and stout is their behavior towards them Not a few having many good qualities in them yet are curst snappish stand too stifly in their own conceit will carry away the day and have the last word especially if they have a good cause such do grosly forget themselves Whatsoever parts a woman hath yet if she be not subject and dutiful to her husband they are nothing she is as a curst Cow that gives a good pail of milk and kicks it down with her foot Let such endeavor to see this fault in themselves and repent thereof from their heart striving against their froward nature let such know that as subjection is Gods Ordinance so it s the very being of a wife What 's an hand if it have no power of handling or any eye if it see not so a wife without subjection Though there may be Parentage Portion Beauty Housewifery c. yet if this be wanting there is nothing of a wife There are also others which be so unreasonable so froward so mad and bedlem-like which do so scold and brawl as they care not what they say being a vexation to their Husbands hearts and corruption to their bones that are as it were a whipping stock and house of correction to them continually the contention of such is a continual dropping and it is better to dwell in the corner of a house top then with such in a wide house But hereof I have heretofore spoken at large That if any obey not the Word c. Not onely must wives be subject that have good Husbands but even they which have infidel husbands cross unkinde and most irreligious Husbands for they are their husbands whom they have chosen and are now in covenant of God withal and which God hath laid out for them as a blessing or cross if any shall say This is very hard let such know that Christians mnst do difficult things and such as no other can do whether Papist Hypocrite or Civil persons every Bungler can make good work of good straight Timber but he that can make good work of that which is crooked and knotty is worthy commendation 1. This rebuketh those that except against their husbands Oh will some say if my husband were as such a womans husband kinde courteous religious c. it would not grieve me to do any thing for him I could lay my hand under his feet but mine is thus and thus Ans. Ye must not look what others be but what your own is though they fail in their duties towards you yet must not you in yours towards them stoppage is no payment Gods Word must be your rule 2. If they that have such ill husbands yet must do their duty willingly how much more they that have loving godly careful husbands How great is their sin that do not their duty to such but are ever finding fault complaining murmuring unquiet such may justly fear lest God take away those and send them such as will be a cross to them If any have found it so let it lead them to repentance and let others take heed by their example But howsoever it be necessary for wives to do their duties to unbelieving husbands yet it follows not that they may lawfully match themselves with such This were an unequal match which is often spoken against in the holy Scriptures This were to make league with the wicked and Gods enemies This were the way to pollute our selves Thus was Solomon himself beguiled This is the means of a corrupt and sinful generation for commonly children do follow the steps of their parents Such as were thus born spake half the language of Canaan and half of Ashdod When both Parents be godly their children for the most part prove gracious God vouchsafing to draw the threed of his election through the loyns of the faithful when both be wicked their children are for the most part ungracious yea if but one of them be wicked most children prove after the worse side Let therefore Parents as they regard their own comfort and the wel-doing of their posterity be careful with whom they match them and those that intend to marry let them in their matching not so much regard wealth beauty birth c. as Gods fear yet how many are carryed away with those not caring to please God herein matching themselves even with such as are most irreligious But how doth our Apostle decipher an unbeliever by his fruit disobedience he is such a one as doth not obey the Word Whosoever he is that liveth in flat disobedience to any of Gods Commandments is yet an unbeliever and without Faith In vain therefore do they boast of Faith whosoever they be that live in open disobedience and known sins May without the Word be won by the conversation of the wives In general note we that Although the work of conversion is to be ascribed to the preaching of the Word For faith cometh by hearing and its the Interpreter one of a thousand that must declare unto man his righteousness yet are good examples excellent preparatives hereunto as fire that heats the iron and makes it fit to be fashioned by them a man may be brought to a better liking of Religion and of the Word and so to the hearing thereof whereby he may be converted Davids constant and true carriage of himself towards Saul made him confess he was more righteous then himself Do not we then content our selves with forwardness in profession and other good gifts but look that our conversation be such so holy modest godly c. as that we may stop the mouthes of the bad and draw on the backward so much as in us lies and thus shall we adorn the Gospel but the contrary in most is every day too too manifest In particular that Wives professing Religion shew it in all meekness subjection and good behavior towards their Husbands according to the rule of Gods Word may in time be a means to bring home their Husbands to God What knowest thou O wife whether thou shalt save thine Husband saith the Apostle If not yet they shall so restrain them as that they shall be
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
prosperity and welfare inward and outward in body and soul. Quest. In Heaven indeed there shall be days without night good without the least mixture of evil but can good days be enjoyed in this world R. In comparison we may but not absolutely good without evil for as the best man is not without sin so he cannot but have inward sorrow of heart and likewise be subject to afflictions every day bringing grief enough with it yet in comparison of worse days of horror of conscience of troubles outward in the Land of miseries and vexations that may befal us we may see good days that is to say Inward peace of Conscience in the assurance of Gods love and our care to walk faithfully before God also we may enjoy Peace in the Land Plenty the Gospel Health Wealth Friends Wife Children c. and when these are there are good days days freed from calamities and sorrows and wherein we may plentifully enjoy comforts and blessings The day also of a Christians conversion is a special good day so the days wherein we do enjoy the purity of Gods Worship in the Word and Sacraments so the days wherein we see Gods Church flourish so when the Sabbath is duly sanctified it s a good day so when a Christian after sin comes to repentance so the days wherein a Christian walks with God and hath recourse unto him And as thus days may be termed good so may they in other respects evil evil to the ungodly without exception to whom even in their greatest prosperity their days be evil evil also to the godly when they cannot enjoy the means of salvation in the life and power of it when God seems to hide his face from them when they have conflicts with spiritual wickednesses when the wicked prevail over them such I say and are there not such now are evil days yet withal there 's great difference between the ill days of the wicked and the godly for the godly are even in the worst times blessed even then blessed when they are chastened God also will deliver them in due time yea will make them glad according to the days they have been afflicted Here note 1. That mens days be usually evil and that both in regard of sin and the effects thereof 2. That our life is short set out here not by years but by days which is elswhere compared to a post grass a vapor a Weavers shuttle c. Thus is it to the godly in mercy God will not have them to be long here in this wicked world Thus is it to the wicked in justice as spending the time here allotted them to Gods dishonor That good days are a blessing of God to be delighted in and desired of Gods Servants God hath promised it as an encouragement to obedience they have also prayed for it Psalm 118. 25. and 122. 7. and it s made a sign of Gods favor and presence with his servants Obj. But the wicked often enjoy the same 1. Sol. Outward prosperity they have not the inward assurance of Gods favor 2. Though they abound in the outward blessing yet wanting the right hold and the right use of it nay abusing it to contrary ends it will prove in the end through their own sin a curse to them Their table will be a snare to them and their prosperity their ruine the more outward blessings they enjoy the more have they to answer for Obj. Why is it often denyed even to Gods children who go through many sorrows Sol. Though prosperity be in it self a blessing yet through the corruption of our nature it often turns to our hurt for whereas hereby we should be made more mindeful of God to love praise and serve him and walk more obediently and carefully through our poysonful nature we are usually made forgetful of God proud secure worldly contentious and not onely untoward to goodness but apt to any ill The fattest ground is most slippery fed Horses fling their riders full bodies are subject to the Plurifie Adversity hath slain some but prosperity many thousands more In great Houses there 's swaggering swearing drinking gaming c. whereas in mean places there 's Reading Praying c. nay in adversity you shal have the same persons humble which in prosperity forgot themselves as David and Hezekiah So that adversity is of singular profit to drive us to a sight of our sins with Josephs Brethren to keep us from sin as an hedge of thorns keeps Cattel out from spoiling the Garden to abate our pride and mortifie our corruptions to wean us from the world to shew us that we are not to look for our portion here but set our affections on Heaven where our inheritance is indeed reserved for us Hereupon the Scripture pronounceth them happy that be afflicted yet doth not this prove that adversity in it self is better then prosperity To us indeed it may be better through occasion of our corruption as blood-letting or the taking of loathsom Physick may be to diseased bodies 1. Be we greatly thankful to God that hath given us to see so many good days in the enjoyment of peace plenty the Gospel particular favors c. Our sins have deserved all ill days and assuredly such we shall see if we be not thankful for good days 2. Crave we of God to continue his goodness towards us as also grace to use it well else it will be no blessing will not abide with us we are at all times to walk warily but more heed is to be taken in time of prosperity then adversity then are we to suspect our selves lest abusing the same we prove unthankful Q Whether may we pray for riches and great prosperity or not A. We have no such Warrant in Gods Word neither commandment promise nor example of moderation we have as in Jacob and Agur And for great wealth without admirable grace it s exceeding dangerous It s hard for a rich man to enter into Heaven not many such are called to be thus is no mark of a childe of God If God send it we are not to refuse it but to be thankful and crave great grace to govern it and our hearts therewithal but we have more cause to fear it then desire it but for competent prosperity we may pray yet conditionally because being an outward thing we know not but it may prove hurtful we are to leave it to God that knoweth what 's best for us therewith we must also crave the right use thereof and to be bettered thereby 3. When God shall be pleased to lay his hand upon us any maner of way let us bear the same with patience God sees the same to be needful for us as lanching for a sore blood-letting or purging to a full body If God take away our prosperity be content it s but one of Gods common
blessings and that which the wicked have as well as the good yea rarely doth any man enjoy very great prosperity in this world and happiness in the world to come yea be we thankful to God that seeing need doth so require he will rather chasten us then suffer us to perish in our sins we are thankful to our bodily Physitian how much more should we express our thankfulness unto the Physitian of our souls Neither must we grudge at the prosperity of the wicked though we be in trouble for its better to be here held in awe thereby that we may rest with God for ever then prosper a while here to our mindes and perish hereafter A thief on the ladder with the halter about his neck hath elbow room and sits aloft at his ease whereas the people below stand crowded and sweating but which of the two is in the best condition who knoweth not Thus is it in this particular Q. May we then pray for afflictions A. No we have no commandment nor example for it we may and ought to pray when a cross is on us that it may be sanctified but to desire that a cross may befal us we must not as being in it self evil God turns our sins to our good oftentimes yet may not we pray to sin If God send adversity we may know that its needful which yet through care we might have prevented as through profiting by one we may prevent another trouble Besides adversity hath no power in it self to do us good neither are we very fit to bear the same Let him refrain his tongue from evil c. Now of the duties to be performed for the compassing of the forementioned blessings they are eschewing evil and doing the contrary good both in tongue and hand By evil we may understand blasphemy mocking lying cursing swearing c. and thus even Gods children out of humane frailty and through the remainder of sin in them are subject at some times to sin Moses spake unadvisedly Job cursed the day of his birth Peter swore and cursed c. but it s not their practice it s not their minde so to do they are heartily ashamed thereof Therefore must not their example be urged for the justification of the wicked whose continual practice is to use their tongue to evil The point from hence observable is this That Whosoever would have a good conscience enjoy Gods blessing and partake of good days here and eternal life hereafter he must refrain his tongue from evil we must labor to have a good tongue The Law of God bindes the tongue as well as the hands neither can a bad man or ungovern'd tongue enter into Heaven If any man seem Religious and bridleth not his tongue his Religion is vain Again no unsanctified person can enter into Heaven the inheritance there is for the sanctified ones but whoso is not sanctified in tongue is not sanctified in heart 1. This condemneth the most horrible abuse of the tongue by the most of the world that make no conscience what they say Their tongues are their own who should control them Multitudes abuse their tongues to Blasphemy quarrelling with Scripture jesting out of the Scriptures Swearing Forswearing Cursing and Banning idle vain and wicked talking on the Lords day so in railing reviling brawling miscalling in ribaldry filthy talk singing bawdy songs so in backbiting slandering talebearing guibing mocking c. Such declare unto all that they have rotten and unsavory hearts for out of the abundance of the heart the mouth speaketh their Religion also is vain they want a good conscience Their tongue is set on fire of hell By their words they shall be condemned for even of every idle word that they speak they must give an account and therefore much more of their blasphemous oathes c. yea even in this world they may look for some fearful judgement as befel Denis Benefield for blaspheming the Gentleman of Cornwal for swearing the Sheriffs man for slandering James Abbs one Leaver for railing on Mr. Latimer c. They that have any spark of grace let them lay to heart all their rotten vile communication which God hath registred say not Words are but wind true in some sence they are wind to blow up the fire of Gods judgements against us otherwise think not they vanish but know they are all upon record and repent that they be not laid to your charge else as the tongue is set on fire of Hell so will the whole body go thither as sure as God is in Heaven If any have been such evil tongued persons as Swearers Mockers Blasphemers c. but now from their hearts truly repent thereof and do wholly abstain from such speaking it s a good sign that all that is past is forgiven O repent of all thy vile words and for the time to come use thy tongue as a Trumpet to sound out Gods praise 2. As we desire to enjoy Gods blessing and good days with a good conscience let us have great care of our tongues and words To this end 1. We must get a good heart for what the tongue speaks the heart indites 2. We must pray unto God with David To set a watch before our mouthes and to keep the door of our lips 3. We must take heed thereunto and watch over the same for speech is a goodly blessing The want of it in any declares it no creature hath it but man therefore ought it not to be abused to the dishonor of God the hurt of our neighbors or damning of our selves God made our tongues good at first and fit to praise his name therefore must we labor that they may be brought to their first plight By our words also we shall be justified or condemned yea if we look well to our tongues it s a sign we have good hearts and that our Religion is not vain but powerful Again our tongue though a little member yet can do a great deal of good if well lookt to as To praise God Instruct men Pray Counsel Advise Admonish c. therefore it should be well employed as the Rudder for the Ship and the bit for the Horse contrarily if not well lookt to it can do a great deal of hurt as fire or poyson Oh it can dishonor God hurt poyson vex men damn our own souls and was our speech given us to such ends O let none make a small matter of words for God doth not so account of them neither let any say There 's no need of such perswasion to look to the tongue it s but a little member therefore easily ruled No it s an unruly evil Lyons and Bears have been tamed but never man ruled the tongue God onely can rule it by his Spirit It will do prodigious and monstrous things bless and curse God and men it daily affords such contraries He is a wise and happy
man that can hold it in any compass look to it narrowly carry we a straight reign over it as over an unruly Horse If at any time hasty vain and unsavory speeches have passed from us le ts make conscience and repent hereof neither rest we herein to keep our tongues from evil but let our tongues be ready instruments to praise God upon all occasions as also to instruct our families to give good counsel to speak plainly lovingly and faithfully to utter gracious words tending to Gods glory and the edifying of our selves and others So shall we make it appear that our hearts are good For a good man out of the good treasure of his heart bringeth forth good things So shall we not onely escape many evils from God and men that an ill tongue would procure but we shall see good days have peace to our selves glorifie God here and be glorified with him for ever in his heavenly Kingdom This God enables us to do that thus doing we may enjoy the blessing And his lips that they speak no guile Here that evil of the tongue is prohibited which is more close and covert when the words agree not with the heart nor deeds It s not enough to keep the tongue from notorious and open evils but even from guileful from false deceitful speech Such as are addicted hereunto can have no good conscience but a guilty heart and they cannot prosper for God setteth himself against such neither can such so continuing come into Heaven Of this guile there be many kindes all naught yet some worse then others 1. In Religion towards God When men pretend great zeal and forwardness talk well in good company and to be well thought of speak against ill professing that its the onely thing to be in the favor of God and that we ought in all things to be ruled by Gods Word whose hearts notwithstanding are false and who dare do many things contrary when they can carry them away close This is an argument of a false heart which God hateth for he loves a true Nathanael and his eyes are upon the truth and he loveth truth in the inward parts a certain argument that their sins are not forgiven them All their fair words will not serve their turns they do meerly blinde their eyes their saying Lord Lord will not save them their fair goodly words will be but a Rod for themselves O evil servant out of thine own mouth I will condemn thee They say well but O that there were an heart in them so to do They do indeed but flatter with their mouth and lye with their tongues for their heart is not right 2. In their carriage towards men as 1. When through fear favor or advantage they sooth up and flatter their Neighbors and Superiors making their faults small or none at all nay haply terming them Vertues and extolling them beyond measure thus did the people to Herod But he that blesseth his friend with a loud voyce rising early in the morning it shall be counted a curse to him These speaking against their knowledge as they wrong themselves so do they much hurt to the parties flattered keeping them from reproof and puffing them up by shewing them a false glass wherein to view themselves therefore one being asked which were the worst Beasts answered Of wilde Beasts the Tyrant of tame the Flatterer and that such were worse then Crows which feed not on the living Beast but dead Carrion preying on them which were alive If such may be gainers they will set their tongues to sale the Devil may use them to what speech he will To speak truly and plainly men are so proud and impatient often breeds hatred if we dare not thus speak yet rather then flatter le ts be silent and say nothing 2. When men speak others exceeding fair and make great promises of kindeness but its onely for some advantage or meerly in shew for being put to it they forget their fair proffers thus do many wicked Usurers smooth men 3. When men speak very fair and courteously salute others and yet mean not well nay ill in heart salute them kindely and as soon as their back is turn'd flout at them rail on them slander them yea do them any mischief of which the Psalmist complains The poyson of Asps in under their lips 4. When men speak fair but intend mischief as the Devil when he spake to Eve Joab when he spake to Abner the Pharisees when they spake to Christ of such both David and Jeremiah complained 5. When men speak falshood and lyes in stead of truth and thereby deceive their Neighbors But hereof I have spoken elswhere at large Obj. I have a great charge therefore I must do thus and thus Sol. A mans house cannot be established by iniquity Obj. Plain dealing is good but it brings beggary Sol. A speech of a prophane and unbelieving heart As therefore we love life and would see good days let us refrain our tongues from evil and our lips that they speak no guile Let him eschew evil c. The things to be performed of them that would enjoy the forementioned benefits Evil is of sin or punishment of this last God is the Author called Evil partly because it came in with sin as a punishment thereof and partly because being tedious howsoever God turneth it to the good of his it seemeth so to us This we are ready enough to eschew without bidding though we be not wise enough to avoid the cause thereof yea eschew it by unlawful means being rather willing that sin should rest on us then a cross But the former is here meant whereof not God but the Devil and Man is the Author for he is that Fountain from whence cometh all good and out of one Fountain cannot come good and evil What is this evil of sin It s the transgression of the Law of God For his Law is a perfect Rule of Righteousness Whatsoever he requireth is good whatsoever he forbids as contrary to his Law is thereupon wicked and evil so that whatsoever is contrary to Gods Commandment either by way of Omission or Commission is evil and sin This we must eschew as the Bullet shot out of a gun or to be stricken with a sharp Sword we must abhor it as a Toad or Poyson we must hate it as the Devil and Hell fire we must hate and abhor it with a deadly an utter hatred and accordingly avoid it most carefully Reasons 1. God is thereby dishonored Rebellion is as the sin of Witchcraft When his Commandments are obeyed then is he glorified and who should not glorifie him our Maker Redeemer Preserver Landlord Lives-lord Lord and King 2. Gods wrath is provoked and that must needs be dangerous Who would stir up a fierce Lyon Who can stand before the Lord
so called in the Scriptures he gave his Son to make our peace with him and loves that we should live in peace one with another and therefore gives us the Gospel of peace and Spirit of peace yea he so likes it that he pronounceth them blessed that helps it forward On the contrary the Devil delights in contentions and he onely gains thereby 2. This shall be a sign that we are taught of God and whereby our Prayers will become the more acceptable Our hands must be lifted up without wrath whosoever is addicted hereunto can neither pray aright nor duly partake of the Sacrament neither rightly perform any other duty 3. This is most comely like the oyntment which was poured on Aarons head which was made of most fragrant sweet things and to the dew upon new mowed grass O how sweet is it to them that do enjoy it how sweet to the lookers on what a comely thing is it to see a Land agree in it self so a Town a Family It s as an instrument whereof all the strings be in tune Better is a dry morsel with this then an house full of Sacrifices with strife Better is a dinner of herbs where love is then a stalled Ox and hatred therewith Better to be in the corner of the house top then with a contentious woman in a wide house 4. Great is the profit hereof as the rain makes the mown grass shoot out and grow so is peace exceeding fruitful O how doth a Land encrease by peace and how do Wars whether civil or forraign waste and consume the same little things by concord wax great great things through discord come to nothing when there 's peace in a Town between the Pastor and People what good may be done what evil avoided where there is not neither can evil be suppressed nor good established A Town knit together in peace is like a faggot fast bound that cannot be bent but divided like the several sticks of the faggot which may easily be broken the like may be said of Husbands and Wives Masters and Servants Parents and Children A Kingdom City or house divided against it self cannot stand 5. If we live in peace we are fit to do good one to another else we can do no good but all evil 1. This condemns all contentious and quarrellous Spirits that regard not peace but their own wil are never wel but when they are contending are so far from seeking peace as they cannot keep it when they have it nor accept it when it s offered and so far from following it as they flye from it as those of whom the Psalmist complained Others regard it not as they ought will fall out and break the peace even for trifles offer the occasion of strife and harm their Neighbors both by words and deeds in goods and good name yea if the least wrong be done them they will hear of no reconciliation but break off all love quarrel go to Law c. Every place abounds with such These bewray themselves not to be led by Gods Spirit nor endued with the wisdom from above nay that they are carnal and filled with devilish and fleshy wisdom these either never pray or lose their labors for as good not pray at all as pray in wrath These in stead of good days here shall have vexation neither shall they hereafter inherit the Kingdom of Heaven but shall meet with indignation and wrath 2. This rebuketh those that live at peace but it s after this maner they will have peace with some but not with others whereas we ought to be at peace with all not with the poor onely but with the rich also nor with the good onely but with the bad also some there are that fail every of those ways as a number that will be at peace with the bad not with the good and have peace with the wicked in their wickedness which is indeed fearful yea buy peace with hard and ill conditions as consenting to evil or neglecting good Some that they may be counted peaceable men will not stir against any disorder woful peace let men give of their own right for peace but not of the Lords 3. This serves to comfort them that love peace and desire it with all their hearts and can be content to seek it in any honest and lawful way and that for conscience and that they may serve God the better and for that God requires the same in the mean time being careful to avoid wrangling and jarring c. assuredly such are at peace with God and howsoever the world deals with them enjoy the peace of a good conscience 4. Let this encourage us all to set more by peace then pearls to seek it diligently and to be content rather to lose any reasonable thing then this This is pleasing to God is also comely so shall our Prayers be accepted so shall we be strong to all good and against all evil so shall we see good days here and eternal peace with God hereafter To this end we must avoid all the enemies of peace and labor for the contraries as 1. Pride which breaks peace many ways as when men have not more honor then is indeed their due as Haman or when any is honored besides themselves as Saul when David was commended in the dance Pride also makes men think so highly of themselves and meanly of others as they will be ready to offer injury and yet think it small and if the least wrong be done them think it so heinous as no recompence can be made for it They must forsooth by no means be blamed in any thing else they swell break peace and part company this we must avoid and labor for humility which is contrary hereunto 2. Covetousness the covertous man is angry if he have not every good bargain or if the least trespass be done him If but a Goose of their neighbors grase in their ground O it s such a loss such a wrong that they must not put it up They will part with no piece of right for all peace 3. Frowardness For a froward man soweth strife we must labor for a meek and patient spirit 4. Talebearers A whisperer separateth chief friends They be the Devils Pedlers let them not open their packs nor unlade their wares in our ears thereby to infect our mindes He that listens to them shall never have peace The world is full of such yea such as on both sides are Tale carriers which with some few truths intermingle numbers of lyes they are the Devils seedsmen to sow strife If God pronounce the Peace-makers blessed then wo to those Make-bates of this number we are not to repute those which inform Parents and Masters of some abuses in their children and servants unknown unto them provided it be done in love and that for the redress of the
duties in our places and live profitably endeavoring withall for such humility meekness and patience from the Lord as we may be able to overcome evil with goodness Hereupon must ensue much good 2. When any have harmed us and the same proves grievous unto us let us examine our selves whether we may not justly lay the blame on our selves If we have been in fault then are we to be patient to humble our selves and to acknowledge Gods hand on us to teach us more innocency and more patience and not to stand out so bitterly against them that have done us wrong thus shall we finde comfort in afflictions which else bringing the same upon our selves we cannot expect Verse 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terror neither be troubled NOw the Apostle makes an exception that howsoever for the most part the course prescribed will save us harmless yet some there are that be so wicked as they will wrong a man though he be never so innocent and godly nay will wrong him the more for his goodness and for that alone They will injury men for righteousness sake that is wrongfully and without cause or for Religion and godliness sake yet be not you that meet with such wrongs when you be innocent nay for your goodness dismaid or faint concerning this for this shall not turn to your hurt but to your great good for you are blessed if you suffer any thing whatsoever in this kinde But and if ye suffer for righteousness sake Here Note That there are 1. Some which are so bad as that they wrong the innocent even them by whom they have been at no times wrong'd from whom they have received no harm Thus was Abel hated and killed of Cain Moses misused by the Israelites David railed upon by Shimei and persecuted of Saul This is against all equity and that which the Lord must needs revenge for it s his honor to defend the innocent yea if he will not bear doing wrong to them that have wronged us much less will he endure that the innocent should be wrong'd O take heed of wronging such whether in words by slandering them backbiting them or bearing false witness against them or in deed by oppressing them griping grinding their faces and the like 2. Others which are worse even such as hate Gods servants for well-doing and their godliness Thus Ishmael persecuted Isaac for that he was the son of the promise Thus Ahab hated Micaiab as both he and Jezabel Elijah Thus was Jeremiah hated so John the Baptist the Apostles Christ himself How many thousands of such were persecuted unto the very death under the bloody Emperors of Rome and since hath not Antichrist been drunk with the blood of Gods Saints yea amongst our selves there be that hate men for their forwardness and zeal Some Ministers think their people too forward some people their Ministers O they could love them well were it not for their preciseness These be not led by Davids spirit nor can have any mark that they are translated from death unto life or that they are true members of the Church They are of the brood of Cain of Ishmaels generation worse then Balaam yea of Satans company who is the accuser of the Brethren O be not of this number adde not unto the measure of your sins by hating those whom God loves and esteems as the apple of his eye O what fearful judgements have been inflicted on such especially having thus done against their own knowledge Neither onely will the Lord be revenged on bloody and hateful persecuters but he will not suffer the least of their disgraceful and hard usages to go unpunished but as a cup of cold water given to a Christian in the name of a Christian and because he is so shall not go unrewarded so shall not their smal indignities go unpunished If whoso shall offend one of these little ones it were better for him that a milstone were hanged about his neck that he were drowned in the depth of the sea then how fearful is their condition that misuse them abuse them backbite them persecute them c If men do not like and approve of such yet may they let them alone Cannot they be content to follow the world Ale-houses Whore-houses c. but that they must hate and trouble them that do not you like your course so do they theirs you should rather love them that will take pains to do good and be good whereas your selves will not Happy are ye Such as suffer wrongfully or for Religion and Conscience sake are happy 1. Such as suffer wrongfully or without a cause for 1. To suffer justly is an hundred times worse sin giving more cause of grief then the cross 2. In such case we have our conscience on our side and that is a feast 3. We may go to God and make our moan to him 4. God will make a good end he will make our innocency break forth as the light and our righteousness as the noon-day which will be the more taken knowledge of then if it had never been oppugned 5. God will take the matter into his hand and requite to them according to their works ridding us out of their hands It s then our duty not to be dismaid if we meet with hurt without cause for the innocent to be harmed it s no new thing le ts be thankful for the same say not impatiently What a vile thing is this that one should be so misused as if we were too good to be served or If it were true and I had deserved it I would never have cared for then shouldest thou have had much more cause of shame and grief as having deserved the same O let us keep our innocency still so shall we either have no harm or at least not such as whereat we need be much troubled 2. Such as suffer for Religion good conscience sake for the whole truth of God or any part of it the profession or practice thereof the omission of evil prohibited or performance of duties enjoyned c. Such I say as thus suffer are happy So saith our Savior so the Apostle Peter For 1. This is an argument we are not of the world but are chosen out of the world 2. That we love the truth as who can be content even to suffer for it Many will profess it in fair weather but how few stick thereto in adversity 3. It s to be made like unto Christ our head 4. All the Prophets and Apostles have walked in this way to Heaven we are shrewdly hurt to be companions with them 5. Thus to suffer is no small honor 6. Their reward is great in Heaven Herein flesh and blood can see no happiness such as live at ease or in wealth and pleasure are with them
happy indeed but Moses had respect hereunto and did clearly discern the same Q. May we then offer our selves to trouble A. Ordinarily we must not If any in extraordinary times should feel an extraordinary zeal and desire hereto as it seems the Apostle Paul had when he would needs go to Jerusalem questionless they should have joy in their sufferings we must tarry till God call us Q. May we flee persecution A. If God make make us a way we may as who haply are not as yet so fully fitted and resolved to suffer as were meet or who know not whether God will have us scatter his truth further or remain to be as feeds thereof for afterwards but if we see that its Gods minde we should be sâ—ffer then it s our duty willingly and chearfully to put forth our selves This confuteth the foolish world that judging it to be a most miserable thing thus to suffer will therefore never come at it either not professing Religion at all or else revolting therefrom in time of trouble yet would they be happy but they take a contrary course they being ashamed of Christ here he will be ashamed of them hereafter In saving a transitory life they lose life everlasting yea how do we our selves shun sufferings as if they were miserable which do suffer whereas the Spirit of God hath pronounced them blessed Happy are they that suffer for a good cause for righteousness for Religion for conscience sake such as stick fastest to the truth provide best and most wisely for themselves what can their enemies do to us If they take away our goods we shall have a thousand fold more in this world and in the world to come life everlasting If they mangle our bodies God will raise up the same gloriously If they separate our souls from our bodies by death the Angels will carry them into Abrahams bosom If our cause be good we have cause to rejoyce in our sufferings so are we enjoyned so did the Apostles in their sufferings so also the holy Martyrs I might to this purpose alledge the story of Alice Driver of Priests wife in Exeter of the Christians in Edessa c. but that they may be read at large in the Book of the Martyrs O that we should be so discouraged at a mock at a frown of our betters O that we should be as soon ready to give over as to begin to do well though the more religious we are the more we esteem of the word the better both God his angels and people like us yet is it not so with the world they liked us better before but do not now approve of our course howsoever this is our duty hereof shal we have the benefit yea to be disliked to suffer for this will be our honor our advancement As David being mocked of Michol resolved to be yet more humble so should we be so much the more for goodness as we see the world oppose it and set themselves against us because of the same We must not be discouraged at the very greatest much less at small trials We know not what we shall suffer For yet we have not resisted unto blood onely let us be careful that we suffer for Righteousness and for a good cause for though we have some good things in us yet haply we may be brought to suffer for some fault in us and therein we can have small peace Beware we suffer not as Separatists that flie out against and from the Church that we suffer not for contempt or usual neglect of our Ministers if they preach the Word truly that we suffer not for rash heady hasty and violent carriage of our selves that we suffer not for our censuring for our meddling with things or persons wherewith we have nothing to do or for passing our bounds in things beyond our reach Servants must beware that they suffer not for their carelesness in their places as those which having liberty granted them to hear the Word upon their not profiting thereby are restrained therefrom so if they shall suffer for being negligent untrusty sloathful stout in answering again c. they suffer deservedly not for righteousness sake yea this their carriage makes the godly housholders to grieve and those that be not so well seasoned to think ill of the profession and it makes the name of God and his Gospel ill spoken of and hereupon many say Oh I le never meddle with these Bible-wenches c. fie upon it what a fearful thing is this The like may be said of the poor which neglect their callings and are caraless of their Families c. Note further That A godly man is blessed happy in what condition soever He is happy not onely in prosperity but even in sufferings even in the very lowest abasement nothing can make them miserable having God and a good conscience though they meet with affliction from God or persecution from men as here yet are they happy Imprison him fetter him let no creature come at him put Lyons to him c. yet he is still and shall be the childe of God the member of Christ the heir of Heaven a Kings son c. and how can he be miserable that hath the Comforter within For the wicked nothing can make them happy let a wicked man have Sampsons strength Absoloms beauty Ahasuerus his wealth Nebuchadnezzars stately Babel Dives his costly apparel c. yet is he miserable he is under the curse of God there 's but a step between him and Hell As Jonah was asleep whilest God was offended with him the winds raged against him the Whale was ready to swallow him so do the wicked eat sleep and are jovial while God is offended Heaven is shut up against them Hell gapes for them and the Devil waits on them as his prey Their security will end in a fearful wakening they shall be snatched from their beds of ease and cast into everlasting torments 1. This may encourage Gods servants to suffer for righteousness They shall not be the less happy let the world do its worst it cannot make them miserable They are every way happy in poverty sickness persecution and the like O who would not labor to attain this honor and happiness 2. It may disswade the wicked from their mischievous plotting against Gods servants For why do they pursue them To make them miserable its impossible They may indeed make them the more to shine forth through their constancy in Faith and increase their glory in Heaven and so make them more happy but to make them miserable they cannot O that they would break off this their course and be weary thereof for so long as they be wicked how rich soever or how high a pitch soever of honor they have clambered to they are miserable yea these and the like make them more miserable as being fuel to their lust being to
Apostles Paul and John joyn both together Great is the force hereof as both being within us and so more able either to comfort or terrifie us then any other thing as the wind that gets within the earth shakes it most terribly and likewise so inseparable that a man cannot get from it 1. This sheweth plainly that there is a God who hath set Conscience on work thus to admonish warn comfort accuse terrifie c. Having done evil why should a mans Conscience accuse or terrifie him but that God hath ordained it should so do and accordingly it doth cite him before God and judge him before hand for not man or Angel can take the accusation of Conscience it bears record in the sight of God Why have the most unbridled despisers of God when any token of Gods wrath hath appeared run into holes and cellars under the ground yea and such wicked monsters after some foul offence though so secretly done as that they needed not to have been afraid of men yet been so much vexed and disquieted but that their Consciences informed them of God against whom they did sin and that his wisdom and knowledge did far surpass that of men or Angels as knowing not onely what is done and spoken in the world but what is in every mans heart 2. This confuteth those which affirm That we cannot be assured of our Salvation and why because we cannot know whether we believe or not c. But as we may know a Tree by the fruits so may we our Faith God gives us not grace that we should not know whether we have it or not wherefore serves Conscience but to witness what is in us Thus what Conscience is For the second The Offices of Conscience they are to bear witness and to give judgement First I say To bear witness and that 1. Of our thoughts whether they have been proud distrustful unclean wandering at the hearing of the Word or in Prayer worldly on the Lords day c. for the understanding hath two faculties one whereby it conceives or thinks this or that the other whereby it doubles upon it self and knows that it did think it The minde thinks a thought the Conscience goes beyond the minde and knows what the minde thinks so that if a man would hide his thoughts from God his Conscience can bear witness of them Thus it discovers the very bent and sway of our hearts 2. Of our will and affections whether the same be set on good or that which is evil 3. Of our speeches whether they be agreeable to Gods Word or not 4. Of our actions though never so secret Thus Davids Conscience told him that he had sinned in numbring the people but that he had not conspired against Saul howsoever he was by him persecuted so Jobs Conscience witnessed against him that he had spoken somewhat impatiently but for him that he had not eat his morsels alone c. 1. This setteth out the great mercy of God to man God hath not here left us alone but besides his Word and Ministers every man hath a keeper still going along with him who is to pry into our actions and to bear witness of them all and when we have done amiss to tell us secretly thereof that so we may ask pardon and amend and may not complain that we had none to tell us of our faults c. and that is our conscience Hereby such as belong unto God are stirred up to have recourse unto God for mercy and thereupon are pardoned after their conversion they are also hereby kept from many evils and through the checks of Conscience we are driven to repentance Happy are they that have tender Consciences and turn not the deaf ear thereto Doth our conscience tell us of any thing amiss if we do thereupon amend we make good use thereof but if we do not whereas it now speaks softly between it and us in our ear it will roar out one day when it will be heard whether we will or not namely Both at the hour of our death and on the day of Judgement Most men count their conscience a common Barretor one that troubles them as Ahab said Elias did Israel therefore is it just with God to give them benumb'd consciences that they go snorting to Hell 2. It setteth out the Equity and Justice of God that condemns no man till he hath given him both a law to guide him and a conscience to admonish him yea to accuse and condemn him When God judgeth every mans conscience shall justifie God for so doing when God shall awake the conscience then it will speak true give a righteous verdict and condemn the civilest for want of Faith in Christ and not performance of the duties of the first Table 3. It teacheth us to beware we sin not whether in thought word or deed either out of hope that none shall know it or that we shall scape for lack of witnesses or that we may alledge that we knew not that so and so to do were sins Thus we should but deceive our selves for there be witnesses enough thine own conscience is as a thousand and God as ten thousand Le ts do no other thing but that whereof we would hear again for conscience will bear witness do not we bless our selves for our sins done in secret as if none saw them or could witness any thing against us The bird in the breast knows and God knows hang down thine head then and ask mercy of God and confess thy self to him if not even thine own conscience may break it out in this world as Judas's in accusing himself whereas he was not taxed by others and many have confessed Murther Adultery Theft c. some with repentance others in hellish horror Do not any thing in hope of secrecy unless you can keep God and your consciences from being present neither be we careful for eye-witnesses of our well doing in the performance of duties It s enough if our conscience tells us we have done well yea if we be taxed for Hypocrites or otherwise be slandered its sufficient that God and our own conscience can bear witness of our sincerity and uprightness it s more then if every one should speak well of us excepting our own conscience Thus was Job thus Hezekiah comforted 2. To give judgement and that whether things be good or bad whether they be well done or ill done and this judgement is given either before our actions or after them before Conscience gives judgement thus it tells us what is good and what bad and not so barely but with some furtherance This is good therefore do it This is ill therefore do it not so Pilate knowing Christ to be innocent his conscience moved him to seek to loose him so Reuben when his brethren would have killed Joseph apprehending that to be ill and that from
it alone and think to wear it out in time O no conscience will still cry louder What if one should make the Bayliff drunk and so get away the debt is never the more paid he will come again though the evil Spirit in Saul went away by the Minstrels playing yet it returned to him again the like may be said of conscience I wonder at the horrible madness of some people though their consciences do already accuse them and condemn them for many things yet are so far from seeking to disburthen them that they daily adde more and more thereto How justly may these fear lest the terror of conscience come so fiercely on them as even to weary them out of their lives But howsoever they sleep now there will be a time when they will awaken and cry to the purpose 4. Let us take heed that from henceforth we do not burthen our consciences they will be Witnesses Accusers Judges Tormentors If this be against us what shall be for us and if this condemn us who who shall clear us If we have eaten too much or some unwholsom thing and it lye on our stomack we cannot be at rest till we be emptied thereof and accordingly thenceforth are more careful to abstain from the like so should we do in respect of sin yea in our places as Magistrates Ministers Husbands Parents Masters c. we must discharge our duties and for the same have the testimony of our conscience and enjoy the peace thereof then which what 's more to be desired which not gain pleasures honor c. can procure Because thy conscience doth not now accuse thee thou dost haply conceive that al 's wel but assuredly hereafter it wil though it may be twenty years hence and that when thou shalt be least able to undergo it as in sickness c. 5. This cleareth Gods justice he will nor needs not bring other witnesses or occasions against us then our consciences they will testifie with us or against us on that day Before I leave this Point consider we that the Word of God is that which tells us what is to be done and what left undone and that this bindes the conscience to obedience when any thing is done agreeable to the Word the conscience saith it s well and excuseth when any thing is done contrary to the Word the conscience saith its ill and condemneth As for them that have not the Word their consciences judge by the light and Law of nature which was left man after the fall for there remain some general notions in mans heart both of the first and second Table as appears by the Laws which the Heathens have made about the worship of their Gods and against perjury murther theft adultery c. These I say are judged by this It s true that mens Laws an Oath a Vow do binde the conscience but it s by vertue from the Word now if the minde be enlightened with the true knowledge of the Word of God then will the conscience give right judgement but if it be ignorant of the Word then it may make the conscience erronious or scruplous and doubtful An erronious conscience is when it accuseth where it should excuse or excuse when it should accuse which comes from an erronious judgement which judgeth good to be evil and evil to be good hence the conscience of some men excuse them in doing things that be flatly bad and accuse them for doing good things Thus a Papist thinks he doth well to go to Mass and that he should do very wickedly to come to Church with us A doubtful conscience is when a man is not perswaded of the lawfulness of a thing or the unlawfulness of it but is as a man that holds a Wolf by the â—ars he knows not whether he should let him go or hold him still whoso thus doth any thing sinneth both this and the former proceed from the want of the knowledge of Gods Word We must therefore labor to be well instructed in the Scriptures ignorant persons must needs fill their lives with swarms of offences and sins for they not knowing many things to be sins which be swallow them and never accuse themselves for them as we say the blinde cats many a flye and do many things which they have no faith of the lawfulness of but do them for custom example of others and the like and so sin in them people think if they be free from murther whoredom theft c. they be in a good case but being ignorant their lives abound with sins O therefore let the Word be a light unto our feet and a lanthorn unto our paths Thus of the offices of conscience For the third Three questions here offering themselves require resolution Q. 1. Whether doth a man sin that doth according to his conscience As a Papist thinks he serves God highly well in going to Mass one in the Primitive Church thought Fornication a thing indifferent and so committed it A man thinks he may lawfully travel homeward on the Lords-day being in a journey A. He doth ill that doth any of these or the like for his erring conscience cannot make that good which God hath before pronounced to be evil by forbidding it in his Word our conscience is not our rule but Gods Word Thus every one should be saved by his own devotion and it were lawful to go to a cunning man to sell as dear as we can to deceive them that deceive us to use the Creed and Ten Commandments as a Prayer c. which who can justifie Q. 2. Whether it be lawful for a man to do a thing against his conscience I mean though his conscience be erronious and deceived As if a Papist be perswaded that its a sin to come to Church with us and yet for fear comes an Anabaptist holds it unlawful to take an oath before a Magistrate and yet through fear he doth A. They do ill not simply for doing these things as being good and such as God requires but for doing them with an ill conscience against their conscience so that if they do not these things being required they sin if they do them they sin what then They must labor to be informed and perswaded of the lawfulness of them and then do them So that though as in the former question our perswasion of the lawfulness of a thing being indeed unlawful makes it not good so the doing of a good thing against ones conscience makes it unlawful If a man think himself bound in conscience to pray three times in a day he ought so to do though God hath left it indifferent An erronious conscience must be followed till it be better informed but how vile is it to commit an evil against the checks and light of conscience and yet what 's more frequent Q. 3. Whether is it lawful to do a thing with a doubtful
couragious in a good cause then stomackful if patient then blockish if wise in their matters then subtle fellows if diligent in their place very officious busie medlers troublesome if they run not to the same excess with others then precize fools c. Thus even for their godliness do they speak evil of them and so call light darkness and darkness light 1. Therefore Gods people must walk wonderful warily 2. They must not think it over-strange nor be discouraged if notwithstanding all their care of well-doing they be ill spoken of 3. We must not readily believe of men that have carried themselves well all that we hear but try it out ere we censure or change our minde 4. For ill speakers It s a woful badge of Ishmaels generation that shall be shut out of Heaven and of Satans brood who accuseth the Brethren Cursed are they God hath appointed a time to judge them for their cruel speakings Nay the world will not only speak ill of Gods Servants but do ill to them slay them as Cain dib Abel imprison them and pinch them as Ahab did Micaiah cast them into a dungeon as the people did Jeremiah into the Lyons den with Daniel spoil them of their goods as those in Heb. 10. 34. rack them torment them torture them even such as the world is not worthy of and that for their good works so Herod dealt by John Baptist and thus were the Apostles served and after the Martyrs in the Primitive Church and since multitudes under Antichrist If therefore we meet with hard dealing and doing as well as speaking we must not think it strange If we can hardly bear a few ill words how shall we bear stripes how Imprisonment and loss of all yea toturings and death ye have not yet resisted unto blood or undergone the fiery tryal we have infinite cause to be thankful together for our governors for if they were so minded as many particular persons there would be no peace for any zealous Christian If I had authority will some say I would hang up all these Puritan knaves c. Neither must we think the worse of those that be troubled for the the very best have been thus dealt withal They may be ashamed c. The best way to stop the mouthes of the world and to make them think well that they have done otherwise is not by goodly great words but by a good and constant godly conversation Thus David convinced Saul for he spared him when he could have once and again killed him Thus have many who have thought very hardly of such and such upon reports which they have heard of them upon the view of their godly and innocent carriage been much grieved that they were so far abused Thus were the Martyrs thought well of by the common people yea by great ones yea by their very Jaylors 1. As therefore we would muzzle and stop the mouthes of our adversaries that they may have nothing to say against us nay may be brought to acknowledge and love the truth and be converted and glorifie God in the day of their visitation let us live holily and innocently else if they finde us halting we set open their mouthes to speak ill continue them in their ill minde and hard conceit and set them further off from all goodness Too too many professors fail this way either they fall into foul sins or live not so christianly or else at least with zeal they are very rash and indiscreet by every of which much hurt hath been done from time to time 2. This sheweth them to be odde persons that knowing and seeing the innocent conversation of Gods Servants yet cannot be satisfied nor quieted but still speak evil of them a sign of a very bad heart who therefore will hate them because they be good whereas those that be but indifferently minded and civil seeing their good conversation will think and speak well of them Cain had no other cause to kill Abel but for his godliness nor Ishmael to mock Isaac but because he was the Son of the promise nor these to speak evil of those but because they are godly Assuredly a life agreeable to their profession should stop their mouthes Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evil doing NOw follow some reasons to perswade to willing suffering for righteousness sake which was then common and the profession of the faith dangerous 1. For that this being a world wherein we must suffer its better a great deal to suffer for well then for ill doing 2. Because the Lord will have it so to whose will we must be subject For its better c. Naturally we will chuse the better if we know it so should we in this seeing we are subject to suffering and that we are apt by nature to evil and so to suffer for it we must chuse rather as being far better to suffer for well then for ill-doing It s every way better better as being more pleasing to God he delights in the one not in the other pronounceth those blessed these accursed Besides it s no credit to suffer for ill doing but matter of shame and reproach whereas its honor to suffer for a good cause That of the penitent Thief seems to import so much we indeed justly for we receive the due reward of our deeds and so have cause to be humbled but this man hath done nothing amiss Again there 's no comfort in suffering for ill-doing as there 's for well-doing Suffering of it self is ill and grievous therefore there had need be somewhat to mitigate it but if it be for well-doing a good conscience will bear it out it s for Gods sake it s that wherewith all his servants have met and hereof the conscience takes notice and that to this there 's a reward none at all for the other 1. This rebukes those that suffer for their foul offences Theft Adultery and the like howsoever they be punished yet have they cause of hanging down the head not for the punishment but for the cause O how many refusing to be ruled by God and his Word bring misery upon themselves and ruine The Gaols are full the gallows catch many It s a fearful thing when they go to their punishment impudently and be not ashamed and humbled it s but the forerunner of fearful judgements When therefore men have brought themselvs into trouble justly their best way is to be humbled and repent so shall they finde favor with God and men We must avoid evil as we would avoid suffering for ill-doing avoid the sin if we would avoid the punishment We are also to be careful that we suffer not for Railing Slandering Backbiting Meddling with other folks matters 2. This may comfort them that suffer for well-doing its pleasing to God they
diligence hereunto seek after this cry for this we must not content our selves with any shadows of grace but seek after true grace which is to salvation we must not content our selves to be of the family of the righteous but must labor and finde that we our selves are righteous 5. In that he termeth those eight which were saved Souls by which word also elsewhere men and women be meant which is not at any time given unto any other Creature Note that Men and women be more excellent then all other Creatures they have reasonable souls and so capable of the mysteries of God of the image of God of the graces of his spirit and immortal souls and so capable of living in glory for ever 1. If God hath bestowed infinite more cost on man then on all other Creatures how should we by serving God with our reason and having our souls adorned and filled with the gifts of the Spirit of God labor to excel them O the miserable and base madness of most men who though being endued with reason they are apt to serve God best and may observe all Creatures serving them in their kinde yet rebel against him and so become indeed void of reason And how do most let their souls lie unfurnished of saving knowledge and other graces like bruit beasts Happy they had been beasts God made them men but they live like beasts that perish 2. Our care must be more for our souls then our bodies Those be immortal shall live even when parted from the body O the folly of most people that toil and care for transitory things as profits and pleasures food and raiment but have no care for any thing that is eternal God gave them souls capable of immortal glory and they have so neglected the seeking hereof as that they must dye eternally and be in wo for ever Noah and the old world were a right picture of the good and bad in our age while he was carefully workiug they took their pleasure but in the end he was saved and they drowned So now the servants of the Lord they knowing their sin and danger they spend their time in mourning and humbling their souls and in making of an ark of Faith and true Repentance wherein to save themselves from the flood of Gods wrath which they know they have deserved They take pains to hear read pray mortifie their affections and lusts abridge themselves of many profits and pleasures having many reproaches from men and hard measures yea it may be crosses and afflictions from God to further them in a good course while in the mean time the common sort they follow the swinge of their own hearts and do what they list they follow their profits and pleasures like Esau and often escape afflictions and have great prosperity so that one would think their case happy in comparison of the state of the people of God But mark the end time will come that the people of God shall be saved and escape drowning when the jolly world shall fall into the pit of eternal perdition So the children of God begin in tears but they end in joy whereas the wicked begin here in jollity but must end in eternal howling which of these is the best chuse the first or the last that which perisheth or that which endureth to life eternal Verse 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the Resurrection of Jesus Christ. HEre the Apostle sheweth That those of old had Types of their Salvation as well as we for the preservation of Noah in the Ark from the flood when the world was drowned was a Type and Figure of their eternal Salvation from the flood of Gods wrath by the Messiah to come To which Type of theirs we have another correspondent answering Type or Antitype a Type fitly answering and like theirs even Baptism which is a sign and seal of our eternal salvation and so is said to save us It saveth us that is sealeth up our salvation not that the outward Baptism that is the washing of the body with water doth save for that Hypocrites may have but the inward that is the pardon of our sins in Christs blood and purging our nature by Sanctification whereof being assured by Faith we have a good conscience and hereby have boldness to make demand and challenge of God eternal Salvation which God cannot deny having so covenanted in Baptism to the believer and hereunto we attain not by the work wrought or our being Baptized but by the death and resurrection of Jesus Christ his death purchasing it and his resurrection witnessing the same whereof this last which is the complement and finishing of the other is onely expressed in this place The like figure whereunto c. Here note That Throughout all ages the godly have been saved by the same means that we be we by faith in Christ who is come as they in him to come They are the same spiritual meat and drank the same spiritual drink onely we have a more fuller and clear revelation of him Even baptism doth also now save us c. This is the first Sacrament of the New Testament and is ordained in the room of Circumcision as the Lords-Supper in the room of the Passover as Circumcision did precede the Passover so doth Baptism the Lords-Supper that being a sign of our ingrafting this of our growing in the Church and as amongst the Jews even Infants were to be circumcised so amongst us Christians are Children to be Baptized Hereof the outward sign is water whereby the blood of Christ is fitly resembled which is that effectual water which doth wash and cleanse our souls It must be pure not mixt water in respect of great personages neither must any thing be added thereto as salt oyl c. And the person Baptized must neither be marked with an hot iron as amongst the Ethiopians nor Circumcised as its the practice of others In ours though some things be retained which some good men have stumbled at yet they that be so shie of them as to forsake the Church as the Separatists do or neglect and omit Baptism or break the peace of the Church by seeking to have their Children Baptized elsewhere they are too bird-eyed and I think its ignorance and weakness in them if they were retained as the Papists used them putting holiness in them superstitiously yet if there were no other cause but this we should not forsake the Church nor refuse Baptism much less seeing our Church doth altogether protest against superstition in them and retains them for order only The thing signified is the inward cleansing of the soul which being impure through sin is filthy before God till it be washed by the blood of Christ and Spirit of Sanctification yet as there are some which will
see no filthiness therein so are there others which are so far from seeking to be purged that they wallow still in the mire of their lusts By this Sacrament also there 's an inward and Spiritual thing sealed and grace conveyed though an unbeliever seeth it not contrary to the opinion of the Katabaptists which teacheth it to be a badge onely of a Christian profession and no further yet are not the sign and the thing signified always and necessarily tyed together and so Baptism doth not save by the work wrought as the Papists would Even Reprobates may have the outward Baptism which yet doth them no good but rather is a witness against them For not the putting away of the filth of the flesh but the answer of a good conscience towards God doth save us To believers indeed both sign and thing signified go together and they may receive much comfort from their Baptism as by it make a confident demand of Salvation from God for they believing and desiring to obey God there was sealed up in their Baptism the pardon of their sins and sanctification both which they may confidently challenge at Gods hand and therewith eternal life This Sacrament also is our badge and livery of God and of our holy profession whereby we differ from Pagans Turks Jews c. This is also an instruction to us to lead a holy life as we did profess and promise when we were Baptized This is an help to keep us from sin for the time to come being provoked thereto we may answer that we cannot in respect of our Baptism yea this also is useful to raise us up to repentance after we be fallen and as no doubt it did Noah good every time he saw the Ark so seeing Baptism saveth us that is is a sign to us of our Salvation we should often meditate thereof and be glad to be put in minde of the same For those which are to Baptize they must be lawfully called hereunto and for those which are to be baptized they are not all men but they that be within the pale of the Church neither are beasts or dead things to be Baptized The Popish Baptizing of Bells is an horrible prophanation of this Sacrament Baptism is a sign of Regeneration neither doth it profit without Faith therefore none may have it but they which be capable of Regeneration and Faith but of these particulars as also of the Baptism of Infants the time of Baptism who are to be present thereat who to present the childe to Baptism the witnesses the name the form and maner whether Baptism be of absolute necessity to Salvation whether Johns Baptism and Christs were all one or diverse with divers the like I have largely spoken by way of Catechizing By the resurrection of Jesus Christ. Here he sheweth that we are not to rest in one Baptism to finde Salvation in it but to look to the death and resurrection of Christ whereby our Salvation is purchased and procured though it be sealed up by Baptism He puts one for both his Resurrection being the accomplishment of our Salvation and Testification thereof containing his death under it Verse 22. Who is gone into heaven and is on the right hand of God angels and authorities and powers being made subject unto him HEre follows another Reason to comfort Christians in suffering for Christs sake namely that he for whom they suffer and who is their head is advanced into most high dignity being ascended into Heaven and there at the right hand of God c. that is hath all power in Heaven and Earth committed to him in his Church all Angels Principalities and Powers both good and bad being made subject to him who therefore can make the good to serve our turn and can repress the bad much more can he repress the violence and rage of men that persecute his people Touching the Ascension of Christ I have shewed you what it was namely that our Savior having sufficiently manifested the truth of his resurrection and confirmed his Disciples by the power of his Godhead and partly by the supernatural property of a glorified body he left the Earth and was taken up into the highest Heaven and there is and so shall continue till his coming to judgement 1. That he did ascend the Scriptures declare unto us He himself foretold it first more darkly afterward more clearly then most clearly when it was at hand Neither was it without cause partly because as his Manhood had suffered the lowest abasement so it might be advanced into the highest glory and partly that he might also perform such things as were to be performed for the good of his Church namely the Application of his death and merits to those for whom he suffered and the sending of the holy Ghost c. 2. The persons before whom be did ascend were not the Scribes Pharisees and Jews but his Disciples those had seen enough already but not profiting thereby they were left to themselves these were to Preach his ascension to all God having ordained men rather by hearing then seeing should be saved 3. The time not till he had sufficiently proved his resurrection Gods goodness appearing herein that would have all main points so clear that they that will not stop their own eyes and ears might believe Neither did he ascend till he had comforted his Disciples against all the troubles they were to meet with and instructed them in the things pertaining to the Kingdom of God hereby teaching that all which have charge of others must be careful to do all the good they possibly can to them that be under their charge while they be with them and after to provide to leave them in as good state as possibly they can Thus should Magistrates with Moses who trained up Joshua to succeed him Thus should Ministers with the Apostles Paul and Peter Thus also should Housholders Parents Masters do that when they themselves shall dye others may succeed them which may do as much if not more service in the Church of God then they did But who do thus employ their talents for the good of souls O what a fearful answer have most to make 4. The place from whence he did ascend Bethany or the Mount of Olives both which were close together that which was often the place of his mourning and most sorrow was now the place of his greatest comfort Even there where Steven had such mighty adversaries he had a most clear sight of Heaven open and of Christ standing at the right hand of God Even on the bed of sickness in Prison in strange countreys c. where Gods people have powred forth most supplications and groans God hath revealed himself to them more plentifully and clearly then at any time 5. The benefits are 1. To lead captivity captive 2. To give gifts to men 3. To prepare a place for us 4.
denounced against Chor azin and Bethsaida may well fit us it shall be easier for them then for us Do we so requite the Lord bring we forth nothing but sowre Grapes Assuredly were it not for an handful for some small remnant yet left amongst us we might have lookt to have been ere this as Sodom and Gomorrah our wine being as theirs for our sin is as theirs Most are like that ground which beareth thorns and bryars whose end is to be burned the means they have will but encrease their sin and damnation 2. This rebuketh many whose fruit is nothing meet for him by whom they be dressed we live not as if we were in the noon-day but in the twy-light our conversation is not such as becometh the Gospel 3. For such as have received special favor from God and made their Covenant with him of true obedience they must walk far otherwise then the men of the world They must not be covetous as they that know no better inheritance then the world they must not be proud as they that know no better garments then these rags and clouts being altogether ignorant of Christs righteousness So we must not talk of worldly matters on the Lords-day as heretofore we must not spend our time in gaming sport or too much merryment or idleness as before If we be guided by the Spirit of God which the world knoweth not let us shew it by our fruits and so much as we hope to differ from them in our latter end so let us differ now To have wrought the will of the Gentiles This is not meant of every particular person of the Jews that were written to in this Epistle that they thus walked as the Gentiles and it may be some of the Gentiles were restrained and lived soberly but this he understands of the body of them both But how came they to live after the lusts of the Gentiles They lived amongst them and so became as bad as they Whence note That Bad company is very dangerous Solomon forbids it and so doth St. Paul David also clears himself of it he could not away therewith See Prov. 1. 10. and 23. 20. and 24. 1. 2 Cor. 6. 17. Psal. 26. 4. and 119. 63 115. In the Law its forbidden to touch a thing unclean as a dead corps This did morally signifie meddling with sin and sinners Using bad company we can neither keep a good course nor a good conscience we shall quickly learn their evils we being apt schollars hereto and our nature like tinder and gunpowder readily set on fire None can walk in the Sun but shall be tanned nor touch pitch but he shall be defiled nor be in a Mill but he shall be dusted nor dwell with a Collier but he shall be smutted so cannot any frequent the company of wicked men but he shall be harmed hereby yea how can any converse with such and not be accessary to their sins at least through their untimely silence not reproving or admonishing them for the same and so consequently partaker of their plagues O then as we would avoid the company of those that have the plague lest we be infected thereby so le ts shun the company of those which are tainted with foul sins lest destruction come upon us The Lord calls upon us to come out and depart from such Jehoshaphat escaped narrowly with his life for being with Ahab and questionless not a few have smarted for being familiar with the wicked When we walked in laciviousness lusts Hereby is meant all sorts of uncleanness and the provocations thereto as fidling dancing mixt sports of men and women filthy talking ribald jesting unclean songs lewd ballads whorish apparel idleness c. These are so common that it s even a death to people to be held from them we can scarce see a yong man or woman in whom some one or other flag of wantonness hangeth not out Are not these works of darkness shall such inherit the Kingdom of Heaven O that the disorder of such were pulled down and that they would in time repent of their wantonness and lusts which will else cost them full dear one day and was never so sweet but it will prove as bitter Excess of wine Another lust of the Gentiles which we are to avoid the immoderate use or rather abuse of wine and strong drink Wine is the good creature of God made for good use and God hath given us liberty to use the same and that both ordinarily according to our ability so as it may be for the health of our bodies and strengthning the same the better to serve God in his worship and our callings and in time of weakness of body or minde and extraordinarily as in times of great and solemn rejoycing so of thanksgiving to God for deliverances and mercies and at marriages or such meetings of friends wherein not onely what 's for necessity is allowed but also what 's for delight and so a more liberal use thereof then at other times yet even then moderation and christian sobriety must be retained we must no further make use of wine but as thereby we may be fit to praise God or otherwise to do good But the excessive use of it to drunkenness is abominable and often prohibited Besides it s not onely odious to God and so all good men but it s even vile in the eyes of the Heathen insomuch that they have made many severe Laws against the same and uttered many excellent sayings against it It puts God as it were ouâ— of place and makes one's belly his God for that he serves more then God cares for it seeks to please it more then God nay to satisfie it he cares not to dishonor God It s also a wicked abuse of Gods benefits and a means to dishonor him which ought to allure us to love and serve him it makes a man also unfit for Gods service we be unfit at the best but when the head and heart are oppressed with drink we are then as blocks and beasts unfit for any good work in Church or Common-wealth unfit to govern or be governed unfit to follow our Callings yea unable to cover our own nakedness as it was with Noah Hence it is that Magistrates and Ministers whose callings are of greatest use and necessity do flatly forbid it it makes a man also fit for all evil as to swagger swear curse rail mock to talk filthily to scoff at Religion and the Servants of God to commit whoredom as Lot to quarrel fight stab kill daily experience shewing most frays proceeding from the pot to thrust their wives out of doors beat their Children play the mad men fill all places with filthy vomiting c. It s reported that one being tempted to whoredom murther and drunkenness and thinking that he must needs yield to one of them for that adultery
cry for mercy and pardon and if it be possible turn from this base vice renounce hate detest vow covenant swear against it pray also to be kept therefrom avoid all company of lewd ones which will either by flattery allure you or if you yield not to them reproach and mock you But what do I speak to them that have lost their wits Is there any hope of repentance for such Well yet nothing is impossible to God The harder it is labor the more and weep and lament for that is past redeem the time to come give your souls and bodies to please God in all good life and sober conversation you have spent your goods and time hereon do so no more If thou wiltst not be perswaded but go on still and hate to be reformed thou mayest look for some one or other dreadful judgement to be here inflicted on thee and at thy death to be cast into utter darkness who hast wallowed in the works of darkness and for thy drunkenness to drink off the full cup of Gods judgement for ever and ever Neither are common drunkards onely to be rebuked but such also as will now and then drink with their friends and sit so long talking and bibbing or gaming and drinking that they be caught and are scarce wise enough to finde the way home they may count themselves wise men but Solomon saith nay to it they shall not be counted innocent Nor are those only to be condemned that be so drunk as they be like beasts but even such as take delight to quaff and to carouse and spend their time in swilling having yet strong brains to bear it and herein they glory that they can drink others under-board and because they be never so drunk but they can carry it away therefore they think themselves no such persons but they are as bad drunkards and as guilty as the other they waste as much time as much wine or strong drink as the others they waste also their substance and delight in this course nay haply they drink much more then the others for some are so weak brained that a little tâ—rns them over There 's a wo denounced against such their brain was not given them for this end but for the service of God they should prove their strength in good things and strive to exceed others in goodness not in dishonoring God by abusing his Creatures There are also that delight to see others drunk that allure or enforce them so to do to delight herein how horrible is it how ill a sign no childe can delight to hear or see his father misused he is else a bastard not a son Gods Children delight in his Commandments in his Sabbaths in his Saints in the publike performance of his worship contrarily they are grieved and vexed as David and Lot at the dishonor which is done unto him so are not the wicked but God will laugh at their destruction and mock when their fear cometh when judgement cometh those mourners for sin shall scape when as these rejoycers therein shall not go unpunished and who indeed could laugh to see a man running on his own sword or casting himself in the fire To make others drunk enticing them hereto and to this end under colour of kindeness to drink to them often as is usual in Gentlemens Butteries and Cellars in Inns and Taverns c. where men will be at great cost to dishonor God this also is fearful these be zealous Servants of the Devil But if one should allure another to go in such a way where he were sure to fall into a pit or be drowned or be robbed c. would not every one cry out of such a treacher no less treacherous are those which make others drunk We are willed indeed to provoke each other to love and good works to call one another to the house of God to exhort and edifie one another but in no sort to destroy one another as those allurers and enticers do To compel others to drink till they be drunk or to drink more then they can bear is usual to refuse is accounted of sundry ruffians in our days a matter of great disgrace which they will not put up and therefore stab or challenge to the field those that will not drink as many and as big carouses as they that have begun them What inhumanity is this what folly hath nature made all alike can one of low stature reach as high as he that is far taller can a weak man bear as heavy a burthen as a strong man Besides what greater wrong then to force a man to do that which will hinder his health shorten his life wound his conscience and destroy his soul But especially what an outragious wickedness is this against God cannot we our selves be content to do wickedly but as ringleaders we must enforce others whosoever scape such traytors shall not What woful wretches are those have they not sins enough of their own to answer for but they must needs desperately pull other mens sins on their heads whereof they themselves are the principal cause For those they shall answer on that dreadful day Against such shall Ahasuerus his injunction though an Heachen rise up for their condemnation It s the duty of all those which as yet are free from this sin to be truly thankful to God for keeping them therefrom They must also endeavor for the time to come to avoid the same with all the occasions inducing thereto God gives us his benefits to provoke us to well-doing we must not use them to sin like the Mastiffs that flies in his face that gives him meat Wiltst thou so foully dishonor God shall thy body and soul appointed for Gods service be for the service of the Devil in this base sin Wiltst thou thus make thy self unfit for any good in danger to run into any evil Wiltst thou so disguise thy self as to make thy self a scorn so abuse Gods creatures to hazard thy health bring diseases and untimely death on thy self Wiltst thou so wound thy conscience and provoke the Lords judgements against thee here and hereafter O God forbid Be earnest always with God to keep thee see the ugly face of sin think of the judgements denounced and lighted upon many that are past help how pleasant soever it be at the first in the end it will bite like a Serpent Flie from Alehouses and Taverns as from infected houses think it an odious disgrace to be seen in any such house except in travel or for necessity flee the company also of such as are addicted to this vice as infectious and dangerous together with their enticements and provocations follow also your calling diligently whereby both this and other sins may be prevented together with the judgements due thereto 4. It s the duty of all those which are in Authority to set themselves against this sin whether Ministers Magistrates
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
we be aware as David Judah 2. Seeing this is a part of Gods Counsel and he that bids we should not steal should keep the Sabbath c. bids us watch let us know it s not safe for us to neglect it when God hath made known the same to us Is it not pity that such a blessed mean to further us so sweetly to heaven through this world should be so little known and so few have help by it O if we would once enter upon it it would save us from many dangers it would make our life fruitful it would bring us so much unwonted peace as we would be so far from being weary of it that we would be grieved that we have been strangers from it so long and came to the acquaintance and use of it no sooner O let us grieve and crave pardon for neglecting such a necessary and profitable duty so long and for the time to come be careful to redeem the season Unto prayer We must adde prayer to watchfulness else what if we spy temptations coming and setting upon us of our selves we have no power to resist the least of them We must therefore upon every occasion have recourse unto God by prayer as Watchmen if there come enemies in the time of War that be too strong for them they raise the City for help and in our ordinary watches if naughty wretches come and set upon the watch and be like to beat them down they cry out for help and so subdue them so must we Temptations at some times come so strong as that we cannot deal with them and therefore must cry to God for help O that we could be much exercised in this duty of prayer It keeps us in sobriety helps our watchfulness turns away evils furthers us in good is the onely mean to supply our wants whether for soul or body O what a priviledge is this O the force and fruit of prayer They that be much in Prayer obtain much grace and peace here and shall finde a large entrance into the Kingdom of Heaven hereafter Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins THe Apostle proceedeth to other duties for Christianity is a Tree that hath many branches and a true godly man must have respect to all As a Tradesman must have a care of every part of his Trade and every point thereof though haply he may be more expert in some particulars then in others Above all things Not above the duties of the first Table for that is the first and great Commandment but above all duties of the second Table have a care of love which is a main and most necessary duty without which there 's no society or living have a care of it as of a mother-duty from whence others will arise as upon the wanting thereof they also will be wanting or thus Above all things that is Of all the loves that we owe have a care of the main namely Love to the Saints for though we must love Strangers Wicked men our Enemies c. yet must we must love the Saints above all Here we have 1. An Exhortation to love 2. The maner of it 3. A Reason to enforce the same The Exhortation affords us this note that Love is a most excellent and necessary duty Hereof I have spoken at large on the 22 Verse of the first Chapter where was shewed both what love is the high commendation thereof by its several properties with the means whereby to attain the same c. Fervent The maner or kinde of love required a large continued stretched-out constant love As a cloth folded up is in a little room but when it comes to be cut is stretched out into many mens uses so our love must be stretched out to many persons to many duties as in giving and doing good to body soul goods good-name and that not sparingly but liberally so in forgiving both much and often neither must this be onely when we can well do it or when we have nothing else to do but when it s against our profit pleasure ease c. so as we neglect not our selves too much and thereby more pleasure may be done our neighbors then hinderance come to us Reasons hereof may be these 1. Gods love towards us is fervent and reacheth out into innumerable favors for our bodies souls goods good-name c. and that continually forgiving also our daily offences and bestowing his own Son on us 2. A little love will be easily quenched and hindred by the Devil and his instruments whereunto our brittle nature most readily yieldeth This is not such a love as that whereby the fornicator loves his harlot one enemy to goodness loves another This is not grounded upon any transitory thing or common gifts but is for grace We love thus not for any by-respects but because God requireth of us so to love this is agreeable to the Word of God and therein we must principally aym at the good of our neighbors souls to perswade ones friend to that for preferment which he cannot do with a good conscience or being sick to perswade him to send for a Cunning-man or woman or to disswade him from suffering for a good conscience c. is rather hatred then love Had our Savior followed Peters advice and not gone up to Jerusalem for to suffer we had all perished eternally But of this before For charity shall cover the multitude of sins The Reason There will be through our corruption and frailty of nature many offences one against another therefore must we labor for love to cover them The Papists interpret the words thus That our love to our neighbors will merit at Gods hand forgiveness of our sins but we are justified before God by Faith in Christ Jesus before we can do any good work neither can we love God or our neighbor for his sake till we be assured of his love to us in pardoning our sins True the more we love our brethren the more we may be assured of Gods mercy to us and that we be pardoned and that he will still shew us mercy but not by desert That opposition Prov. 10. 12. Hatred stirreth up strifes but love covereth all sins sheweth plainly that this is not the meaning Faults that love covers be of two sorts namely sins against God and wrongs against our selves Against God whether they be natural infirmities or others so they be not notorious acts or continued wicked courses of bad men as love will not be suspitious but hope the best till it know an evil committed and interpret things charitably so those that be faults yet love will not blaze them abroad but keeps them in and admonisheth the party it utters them not where they be not known to his disgrace and so uncovers his shame and rejoyceth therein as Cham. Against our selves for
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
mercies of others they are cruel It s a sign that those never tasted of Gods mercy which are altogether without the bowels of mercy Obj. O but if I could happen upon Angels in entertaining strangers then would I like well of it Answ. We do after a sort entertain Angels for they attend about those whom we harbor and the House is the stronger that night as Lots was yea we entertain more then Angels For he that receiveth one of these little ones receiveth me saith Christ Who would not be ready to lodge Jesus Christ if he were here If I could obtain a Son having none or being dead to have him raised from death to life as the Shunamite by the means of strangers or have my friends and servants restored to health I could like well to entertain them Gods Servants may obtain for us as great things as these nay greater even such things as may be for the good both of our own souls and theirs And if even those which in likelyhood have done thus onely in civil courtesie have not been unrewarded how much less shall they which do it for Conscience sake 2. For our own poor It s best to maintain them at their own houses with that which their own labor will not attain and not suffer them to go from door to door except when they bring home their work or come out upon occasion of some sickness to make known their necessities But many are forced out as being neglected at home Besides their maintenance at home its meet also for them of ability now and then to bid them home to their houses to warm them at their fires and that not onely at the Festival time of the Nativity of our Lord Christ but upon other occasions as the day of our deliverance from the Powder-Treason c. So its meet that every Lords day we should take home with us a poor body or two who are best minded most diligent in their Callings bring up their Children well c. to encourage them in goodness and that they may bear their burthen the more chearfully This is even in special enjoyned to us and required of us and thus doubtless did both Abraham and Job But how are the poor by most in most places neglected Hereof there are two chief causes 1. Wicked Covetousness which hath so prevailed with some that they are mad for the world and insatiable thinking all lost that goes besides themselves Some rich keep no house some have many Farms and for any good they do it were better they had none some live basely and miserably c. 2. Pride in building apparel sumptuous dyet whereby they are drawn so dry that nothing is to be had of them For the former they covet an ill covetousness to their own house it being the way to pull it down and for the latter their bravery will be turned into rags God blesseth not the Children of either the one or other The Fathers being ill Tenants and not paying their Rent God will turn out the Children O how many by sparing more then is right come to poverty Being merciless they shall have judgement without mercy stopping their ears at the cry of the poor they themselves shall cry and not be heard They send away the poor as Nabal did Davids messengers and bid them Go c. and it shall be said to them at the last day Go ye cursed c. If thou wouldst be merciful to the poor thou mightest be blessed in all thou puttest thine hands unto if thou wouldst sow liberally thou mightst reap liberally thy Children might be blest thou mightst have a good name and be mourned for as Dorcas thou shouldst not partake in the evil to come thou shouldst hear a joyful Sentence on the last day 3. For inviting one another It s a means for watering love much good comes by it and the contrary strangeness doth hurt In many places its neglected and that out of pride for they cannot or will not meet but with so great cost and variety that men be the worse for it a quarter after if Christians would meet like Christians for society and not for meat and be content with one dish or two it were much better and then it might be oftner This duty is required of Ministers and that elsewhere particularly as well as others for they be fittest to counsel and comfort strangers are easily found out and must go before their people in the practice of that they teach and shall thus both provoke others the better and make a way for their Ministery in the hearts of the poor If it be thus then it was doubtless Gods minde That a Minister should have wherewithal even a competent maintenance for himself and his and to do good to others It s the conceit of some That a Minister should live but meanly and as it were from hand to mouth and accordingly they do so pole from him that he can do no good this way But though they should not be pompous nor sumptuous nor rake after farms and wealth yet they must and ought to live in good sort as well as themselves Such as have skill in the Scriptures or have profited by the word or reverence the Calling of the Ministery will not otherwise judge For us if we cannot do as we would we must do as we can nor having ability must we bid set on the great pot in the mean while starving our peoples souls Without grudging The maner This is all in Gods account He will have the work done after his fashion else it s to no purpose though haply it be as costly and painful as he requireth to come to the Word Sacraments Prayer be good duties none better but the heart wherewith they be performed and maner of doing is all in all As the Gallants of our times though the matter of the Garment be never so good or costly regard it not if it be not of the fashion so in duties the Lord looks to the maner how they are performed This of mercy must be done without grudging that is willingly chearfully without murmuring or repining God loves a chearful giver He respects the widows mite thus given The people offered freely to the building of the Tabernacle and Temple and accordingly should we do in these works of mercy It s a great fault not of the world onely but even of Christians that are brought very hardly and heavily to perform these duties we ought to be so far from being grieved at them as we ought to be glad when any occasion is offered this way That we do the same chearfully let us do it in faith even be assured 1. That its pleasing and acceptable to God 2. That he will reward it abundantly were this encreased in us we would be glad of any opportunity to manifest the fruits thereof Verse 10. As every
it therefore none ought to require of me to give out of it but as I list my self Alas what if it be so as thou sayest yet its Gods free gift for thou hast made many forfeitures whereby thou hast deserved to have it taken away for any thing thou hast any Land Living Place Skill give glory to God for it thou hast no cause to be proud what hast thou which thou haâ—â— not received were it not absurd for one to brag of a borrowed suit of apparel as if it were his own and he were able to maintain the like He that gave it thee found thee without it unworthy of it and could have given it to any other and can yet take it from thee and give it another nay rather be humble because of of the account As the Master of the Talents called his Servants to an account so will the Lord call thee To whom much is given of him is much required The more gifts and the greater the more is thine account thou art the farther in debt and therefore should be the less proud As every man hath received the gift even so minister the same c. Here 's the main duty required every man must be faithful in communicating the gift which he hath received and after that measure that he hath received it For the kinde Though a Christian be the freest man in the world as being freed from Satan Sin Hell the Law c. yet is he to be of all others the most serviceable He must employ his gifts as a member of the body for the good of the whole He must not put his light under a bushel nor hide his Talent in a Napkin The Magistrate must administer justice duly and truly relieve the oppressed judge the fatherless defend the widow break the jaws of the wicked c. as he who beareth not the sword in vain The Minister must do service with his gift Preaching in season out of season c. The Housholder must instruct and train up his Family employing all the wit and knowledge he hath to this end as Abraham he must pray with them and go before them in an holy example The Husband must minister his gift by living with his wife as a man of knowledge c. The wife must live in subjection and build up her house and as a mother lay out her breasts for her yong ones if God hath given her milk and strength The Servant must put out his gift in his business and not be idle untrusty an eye-servant c. He that hath knowledge must teach the ignorant admonish the disordered exhort them that begin to slack comfort the heavy c. If any hath wealth he must distribute thereof as need requires If any have skill in Physick or in any thing that is useful to man yea or to beast they must minister it nay there 's not the meanest work done in faith and for conscience which pleaseth not God as a Preacher in the Pulpit or Magistrate on the Bench. Reasons 1. As the Sun shines not for it self nor the Earth bear for it self so have not we our a gift for our selves but for the common good 2. The perfection of gifts consists not onely in the having of it but in the use thereof 3. The Communion of Saints which we believe requires it and this makes a man likest to God 4. This brings most peace to our consciences both in life and death 5. This procures credit while we live as a good name and memory when we dye 6. We are divers ways partakers of the gifts of others and so must make them partakers of ours 7. Our gifts encrease by using the more we bestow them the more we have them nay even for outward things he that soweth liberally shall reap liberally 〈◊〉 1. This rebuketh those that employ not their gift at all and that either through discontentedness because it s not so great as they would or others have but he is unworthy of more that will not make use of one talent one well used would encrease or through envy as desiring to be singular or through laziness both Magistrates Ministers Hous-holders c. failing this way these are warts and scabs no true members of the body droans and not true laboring Bees 2. It rebuketh those which employ their gifts not for the common good but meerly for their own private advantage as most men would not work or employ themselves in a calling were 't not for their own ends and to grow rich thus were it base and mercenary in a Minister to Preach for filthy lucre thus many do their work and make their wares so slightly and deceitfully that others are thereby cousened though themselves be enriched 3. It rebuketh such as do hurt with their gifts as if a Magistrate by his authority would pervert judgement oppress the righteous maintain bad causes or persons c. If a Minister would by his preaching discourage the godly and strengthen the hands of the wicked If a Lawyer would employ his wit and skill to finde quirks and quillers to hinder a good cause or make good a naughty matter If a Chyrurgion would keep his Patient long in pain and keep back his cure that he might gain the more by him If a strong man would abuse his strength to pour in strong drink If a wealthy man would abuse his means to oppress his inferiors hunt good men out of their places set up disorder and riot c. If such as have wit would abuse it in devising mischief If any having knowledge in the Scriptures would cavil against the truth defend sin give ill counsel to others c. might they not be taxed for ministring their gifts cursedly It had been happy not onely for others but even for themselves as whose condemnation will be the greater that they had never had these gifts If even he that hid his talent doing no good therewith was so severely punished and if even the fig-tree was cursed that did baâ—e no fruit then what shall become of them that bring forth bad fruit that employ their talents for the hurt of others Even here judgements do attend them They shall not be established upon Earth they shall hot live out half their days evil shall hunt them to destruction For the measure Every man must minister according to the measure he hath received having received much he must not minister a little he that had five Talents was called to an account for five to whom men commit much from them they look for the more Obj. The Apostle saith If there be a willing minde God accepteth of a man according to that he hath Answ. True it is not beyond that he hath but according to that he hath he doth and will account with men This rebukes those that having received much yet care not how little they distribute Many men of great knowledge yet
not be dismaid but bear these things patiently yea joyfully for should we not rejoyce in that that makes us blessed If therefore we shrink at the least of these things and pull in our heads where 's our faith labor that if we should be mockt and railed on it may not be for nothing but for true grace faith wrought in us by the Word c. If we have these things no matter though we have some mocks withal 2. See that wicked persecuters make Gods Servants happy yea more happy then they should be so that in seeking their hurt they do them good many ways They purge and try them make them the more dear to God and set the greater Crown upon their heads what a priviledge have the Servants of God that all things even their persecuters should work together for their good It s not so with others yet are not we to thank the wicked for this who intend no such thing The Caldeans and Sabeans were an occasion that Job had twice as much goods given him as he had before but no thank to them for they took from him what they could It s God who blesseth the more those whom the wicked curse 5. That the judgement of the world is contrary to Gods They think not any blessedness to be in being railed on for Christs sake but that blessedness stands in Health Wealth Honor favor of Princes c. Alas poor vanishing vanities to be lost every day but blessedness is in being a Christian and suffering for the same Gods thoughts are not as mans The blinde world cannot judge of colours and Carnal men savor not of things Spiritual 1. Therefore look that we never esteem nor be carried with the judgement of the world no not of the wise men of the world which is a crooked rule to go by They say it s not good to be too forward is matters of Religion but go so far as they may come back when they will and save themselves from danger and have two strings to their bow but let us know this to be cursed policy this amity with the world to be enmity with God 2. If we think troubles for a good conscience base vile and accursed and so shun them though with an ill conscience we are then of the world and either wholly carnal or in great part Shall we account that cursed which the Lord calls blessed True we must not bring troubles on our selves nor desire persecution yet if God call us to them we must not count them base but glorious not cursed but blessed So if we think basely of them that suffer or are in persecution and shun them then are we carnal and of the world nay we ought to esteem highly of them and think them glorious persons because they be honored of God and greatly graced of him For the Spirit of glory and of God resteth upon you He proves what he affirmed If ye suffer for Christs sake it s an argument ye have the Spirit of God in you which is a glorious Spirit and makes you glorious notwithstanding the ignominy and reproach the world casts upon you as though you were of all others the vilest whereupon you must needs be blessed which Spirit is on their part ill spoken of but on yours that suffer is glorified So that as the Spirit makes you glorious you glorifie it by your constant and joyful suffering Hence Note 1. That to suffer for Christs sake is a sign that we have the Spirit of God in us for 1. The world would not hate us except they saw some work of Gods Spirit in us for if we lived after the maner of the world they would let us alone 2. Such have the Spirit of Adoption assuring them of Gods love of pardon and Salvation which makes them willing to suffer 3. It s the Spirit that comforts and heartens to such weighty things flesh and blood will endure nothing for Religion neither can it but through the Spirit we are enabled Steven a comfortable Martyr Why It s said He was full of the Holy Ghost It was by the Spirit of God onely that the Martyrs endured so constantly not a few of them being weak sick tender feeble of nature and fearful It was of the Spirit that Mr. Glover spake when he came to the Stake to be burnt He is come Austin he is come having been very heavy and comfortless the night before In ill I confess some may be as stiff as the best can be in the truth but they cannot suffer so joyfully as the Servants of God for it s through the Spirit of God that they suffer 1. Therefore if we have had or finde any power to endure persecution we may know that we have Gods Spirit and thereupon ought to be both thankful and joyful 2. As we would suffer with comfort and joy let us labor for the Spirit and for a greater measure thereof daily 3. As for those that neither can nor will endure any thing it s a sign they are carnal and without the Spirit And indeed none can suffer much or joyfully but such as have the Spirit and therefore so few having the Spirit there would be but a few to stand for the truth if there should come a time of tryal 2. That such as are endued with Gods Spirit be blessed for such as have and are led by the Spirit of God they are the Sons of God and they yea they onely which be sanctified here shall be glorified hereafter The Spirit is given to the Elect not to the world it s the earnest of our salvation and seals us up to the day of Redemption Again such are freed from the bondage of sin to serve God such also have God abiding in them yea and hereby the Word the Sacraments Prayer Afflictions all things are profitable to us Hereby we are enabled to every duty and armed against temptations 1. This may comfort those that can prove they have the Spirit of God in them they are comforted sanctified and guided thereby This is the earnest and pledge of eternal life they are blessed though but mean they may come into Gods presence boldly they shall want nothing that is good 2. It may be a terror to those that live after the flesh They have no mark whereby to free them from being reprobates for if any man have not the Spirit of Christ the same is none of his Christ never dyed for such they are yet under the bondage of sin 3. This should teach us having the Spirit to beware of doing any thing whereby to grieve or weary such a guest sin is a filthy thing and that wherewithal the Spirit cannot away yea to use all means to cherish it daily suffering our selves to be guided thereby as that which will not be there where it may not rule 3. That the Spirit is glorious in it self and makes them
glorious before God and man that be endued therewith it makes them shine more gloriously then the Sun And this the Apostle opposeth to the ignominies and reproaches wherewith the world doth besmear them It s as if he should say Though the world reproach you as vile yet know that you are glorious in Gods account because of his Spirit that dwells in you 1. Therefore be not dismaid though the world stain us and accounts us vile yet are we glorious to God 2. We must esteem of the Servants of God in whom we see the Spirit of God as of glorious persons yea though the world disgrace them and count them as off-scourings and not worthy to live we must count them as Gods worthies and Warriers as his principal Servants we must count them such as the world is not worthy of They that esteem basely of them do not consider that Gods Spirit is in them and resteth on them Contrarily they that have not the Spirit of God in them are base and vile let the world make what reckoning of them it will 4. That there 's no small difference between the common gifts of the Spirit that the Reprobates have and the Spirit of Sanctification which is bestowed on Gods Elect those may be lost this cannot it resteth on them yea abideth and continueth with them On their part he is ill spoken of Here note that They that rail upon and revile the Servants of God for their well-doing they speak ill of the Spirit of God they think they have but to do with the men and them they will be bold with to speak their pleasure of but they deceive themselves in speaking ill of Gods Servants they speak ill of the Spirit of God as the Israelites when they murmured against Moses and Aaron murmured against God He that despiseth you saith our Savior despiseth me Therefore when TURKS and JEWS mock and reproach us for believing in CHRIST they reproach both the Word that so teacheth us and the Spirit that thus guideth us and assureth our hearts herein as he that reproacheth a Servant for doing that his Master commands or a Schollar for speaking as he is taught reproacheth the Master and Teacher So when the Papists call the Doctrine which we preach and profess Heresie and us Heretiques do they not reproach the Word that so teacheth and the Spirit that so assureth us So they among our selves that rail on men for their zeal and forwardness in hearing the Word keeping the Sabbath shunning some sins and corruptions that the world swallow up c. What do these but reproach Gods Spirit We do not these things of our selves but by the warrant of the Spirit Take heed therefore that that be evil which thou speakest against else whilest thou reproachest goodness in thy Servant Childe Neighbor Tenant c. thou art a caviller against God The common sort that cannot abide the true obedience of Gods Commandments nor that any should be more precise then they list to be despise the Word and Spirit they be like Ahab to Micaiah Wouldst thou have God to make new Scriptures more loose to serve thy turn or to be like thy self No know these Scriptures shall stand firm as to the comfort and salvation of all that are willing to be guided thereby so to the confusion of all that kick against the same or hate to be reformed If therefore you list not to be ruled by the Word and Spirit yet speak not against the same for so you shall encrease your sin and make your judgement greater which howsoever will be great enough If you will not walk in obedience to Gods Laws yet suffer others that would On your part he is glorified Another Reason to move us to joyfulness in persecution Thereby we glorifie God we honor the Spirit when undaunted we stand constantly against all our enemies Hereby we shew that the Spirit of God is of puissance and force to make the weak strong We glorifie him also when we so love him as we will suffer for his sake so we give glory to him when we trust him of his word who hath promised eternal life to them that hold out so when we obey him and do that willingly he calls us to so many praise God for our constancy whereby they be strengthened and God is honored that they cannot prevail against us but though they take away our lives yet they cannot make us yield to them We should therefore willingly and joyfully suffer that so we may glorifie God we may think our selves happy if by any means whether in life or death we may effect this Verse 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as a busie body in other mens matters Verse 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf LEst any should think that he commended suffering in respect of it self so that all suffering should be blessed and were to be rejoyced in he tells us That there 's another kinde of suffering then that he hath been speaking of which is not to be rejoyced in namely when men suffer reproach and punishment or whatsoever else for evil doing for their just deserts Those sufferings are base and shameful whereof Christians must beware but for the sufferings which are for Christ for Righteousness sake for a good Conscience there 's no shame belonging to them but rather glory and rejoycing Here then are two kindes of sufferings laid down the one forbidden whereto shame belongs namely to suffer for ill-doing which is to be avoided the other enjoyned and wherein we are to rejoyce namely in suffering for well doing But let none of you suffer as a murtherer c. Not that if any be a murtherer or thief c. he should not suffer the punishment due thereto but flie from it for that herein he resists the Magistrates Sentence on his deserts sets himself against God but he would not have men do any such evil as to procure or deserve any such sufferings Obj. But none can walk so circumspectly but that he may and shall do evil and so deserve punishment at the hand of the Lord. A. True but he speaks of foul vices and punishable by men which Christians should be far from and for the frailties of Gods Servants he will not impute them to them The words afford this Doctrine that Sufferings for ill-doing are not glorious but shameful Sufferings are good onely in respect of the cause if that be good then they be good if that be evil then they be shameful The same sufferings for kinde and measure may be to one person glorious to another infamous the one may have cause of joy the other to hang down their heads Both Abel and Jezabel were killed but he for his goodness she for her badness both Joseph
they should have To flee therefrom they cannot whether should they all being on fire To resist they cannot they have nothing wherewith they are naked of their pomp and retinue Hide themselves they cannot from his all-seeing eye to abide the presence of this Judge is impossible O they will then call to the hills to cover them we think that the Jews Judas Pilate and the Soldiers shall have a fearful appearance but many among our selves shall have a worse then some of them Do not we prefer our lusts before Christ as the Jews did Barrabas Do not many among us pierce him with their sins Crucifie him again persecute him in his Members This will not be the state onely of poor snekes or of the common multitude but of the greatest and mightiest potentates Nimrods Gyants O these shall wail before him beating their knees one against another They that have sit as Judges of Gods Servants in their Velvet coats and Gold Chains shall now stand naked before this Judge Here they dare appear any where yea where Gods Servants oftentimes care not for appearing but we shall one day appear with joy where they shall not shew their faces O that this might strike terror into wicked mens hearts to think of this day and might be a choak to all their ungodly profits and pleasures O this day will pay for all O that they could be perswaded now to kiss the Son now to humble themselves before him now to stoop to him and imbrace him as their Savior yet how many wicked wretches be there that will hope to be saved as well as the best even notorious ones O fearful impudency you saved then who shall be damned The Turks and Heathens that know not God True but not with such a destruction as shall befal you your stripes shall be worse and more then theirs your day is coming you have had the start of Gods Children you have been first in prosperity as they in trouble but ere long their mourning shall be turned into mirth your joy into everlasting misery Verse 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator THe conclusion containing an Exhortation to commend and commit our selves and our state in all our troubles to God holding on our good course and keeping a good conscience without turning awry one way or other who both can being our Almighty Creator and will being faithful in all his promises whereof he hath many of protecting and defending his Servants who will either deliver them out of their troubles or give them strength to bear them and when their life shall end will take up their souls to Heaven keeping their bodies to a joyful resurrection This also hath the force of another Reason to perswade to the point in hand namely patience and joyfulness in troubles and may be gathered thus If we may in all our troubles as long as we keep a good conscience in them confidently commend our selves to God in assurance to be cared for as shall be best for us then ought we to be joyful in our troubles but the former is true therefore the latter Here 's an Exhortation to commend our selves to God in our troubles those are described by the efficient cause of them they come by the will of God whereunto Reasons are annexed to move us to commend our selves to God in them 1. Because of his omnipotency 2. Because of his faithfulness To all which is added a caution how far forth we may commend our selves to God in our troubles namely in well-doing even so long as we be careful to continue in our uprightness without swerving Wherefore let them that suffer according to the will of God Here note That Whatsoever troubles befal us in this life either afflictions from the hand of God for chastisement or persecution from the world for our tryal c. that they come not to us by chance or the will of the Devil or man without God but by the determinate purpose and counsel of God But of this before Commit the keeping of their souls to him c. Here note That God hath a care and special regard of his Servants in the time of all their trouble and adversity of what kinde soever He cannot forget them they be as the apple of his eye There are infinite promises of God to this purpose in the Psalms and Prophets He will either deliver them out of their dangers as Let Noah Daniel c. or comfort and provide for them as for Joseph in Prison whom at last he advanced as he did also David and Jeremiah else he will strengthen them to bear their pains give them faith and patience to bear all the malice and torments of their Enemies as he did Steven and the holy Martyrs that had such invincible courage and constancy as they wearied their tormentors even in the middle of their torments singing Psalms And their souls and bodies being parted he takes their souls to himself into Heaven in the mean time reserving their bodies safely to a joyful resurrection Neither is it any wonder For He hath created them redeemed them with his Sons blood sanctified them preserved them and prepared Heaven for them ere the world was This teacheth Gods Children in all their troubles of what kinde or degree soever to commend themselves into his hand with confidence and assured trust that he will take care of them and dispose of them to the best c. Let 's never be dismaid but cast our care and roll our selves upon the Lord be we assured that he will be with us and not fail us He is Almighty and can do it He is also most loving and hath made many promises in his Word so to do Be we faithful unto the death and he will give us a Crown of life Faithful is he that hath promised He loves that we should rely on him If it be poverty sickness pain persecution c. say not I shal never be able to get through it but cast thy self on God who never failed any that put thier trust in him Do not we rely on our selves for this were the way to fail like Peter and Origen who fell shamefully but trust in God Pray use all good means and set thy faith on work to depend on God to be well carried through thy trouble to the end and from death to Heaven Thus did our Savior and after him St. Steven commend their Spirits into the hands of God O our unbelieving hearts that fail as soon as any great tryal comes as the Israelites upon Pharaoh's pursuing them yea are ready to sink to be dismaid to put our hand to some unlawful means If we had faith enough what Victories might we get what Conquerors might we be we shrink and are dismaid as if we had none to trust in or as if
God were not Almighty or had made no promises or at least were not faithful O let us rebuke our unbelief and gather up our selves and Gods promises and examples of his goodness to his and rest upon them as on an unmoveable foundation In well-doing While we continue in a good course without turning out of the way we may comfortably commend our selves to God but not otherwise If we falter and shift for our selves and put our our hands to unlawful means then God takes no charge of us then have we cut off our selves from all hope and comfortable commending our selves to him with what face can we so do and what promise have we when we have broken our faithfulness 1. Therefore be we perswaded that our greatest comfort in our trouble must be to stick close to God and so long God hath tyed himself to us but if we shall do otherwise we defeat our selves of this Therefore in what danger soever we be let us never put out our hands to unlawful means as to run to wizards in poverty to steal in any danger to forfeit a good conscience Our comfort is then gone and Gods promise belongs no further to us at least till we humble our selves and be reconciled upon our repentance for it 2. No ungodly man in any strait can have any warrant or comfort to commend his soul or case to God where hath God made any such promise to such nor can they in their death A bad man cannot say Lord receive my soul upon what acquaintance God knows not this soul It s not redeemed washed It hath not used to serve him no such unclean souls ever came or shall come to Heaven No they go to him whom they have served they that have given their souls to God in believing and obeying here may with comfort yield up their souls and say Lord The soul thou gavest me and hast redeemed sanctified preserved and with which I have unfainedly served thee or which now in suffering I have sacrificed for thee I do now commend it to thy keeping This soul God will most readily take it s more his then thine he loves it well But for a wicked man either he cannot have the face to commend his soul to God as wherewith he hath at no time served him but the Devil his Enemy or if he be so impudent God will take no knowledge thereof In well-doing This may be taken particularly for patience and freeness from revenging our selves of them that persecute us for should we so do God would not take charge of us but if we pray for them love them wish their good we may the more confidently commend our selves to God O then rely we on God and in all constancy in well-doing commend we our selves to him in much assurance as unto a faithful Creator CHAP. V. THe Apostle proceedeth in holy Exhortations to sundry excellent and necessary duties and vertues from the begining of this Chapter to the tenth verse from which to the end there 's the conclusion of the Epistle The Exhortations be either Special or General Special to some special kindes of persons as to Ministers and to the yonger sort Ministers from the beginning to the fifth verse yong folks in the fifth and sixth The General belongs to all being to Faith to rely on God to sobriety watchfulness c. of which in particular when we shall come unto them Verse 1. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle knowing that there are three vices incident and very hurtful to the Ministery and Ministers of the Word of God namely Idleness Covetousness and Pride seeketh to prevent these in all Ministers by exhorting them to the diligent and faithful performance of their duties belonging to them namely 1. To feed the flock of God that is to Preach the wholsome Word of God diligently to them 2. To take the oversight thereof that is to have a special care of them and regard of all their lives and behavior applying themselves to them accordingly 3. To be examples to them of pure humble and godly conversation nor doth he onely exhort to the doing of these but to the right maner of performing the same They must be done 1. Not by constraint that is out of fear of Gods wrath or force of mens Laws but willingly 2. Not for filthy lucre but of a ready and free minde seeking Gods glory and the peoples Salvation 3. Not being lordly or haughty in their carriage but examples of humility and godliness The Reasons whereby he urgeth the same are diverse The 1. taken from his own person verse 1. where are three motives to perswade them to obey his counsel even for that he was a Minister as they were a witness of the sufferings of Christ and a partaker of the glory to come in Heaven The 2. For that the people were Gods flock and his heritage The 3. For that they did depend on them for instruction and means of Salvation The 4. For that hereupon they should receive a Crown of glory that fadeth not away Speak we first of those duties in general then in particular In general Ministers being here instructed in their duty as people elsewhere Note 1. That the Scripture is not partial binding some to duty and leaving others at liberty but indifferently teacheth all yea the greater place that any is in the more duty it requireth every honor carrying a burthen of duty and the more need have such to do their duties for the example of others Above all others Ministers have most need both to be instructed in their's and also to perform the same for on theirs depends the well-doing of the people both in their general and special callings for how shall the people have these things if they receive them not from the Ministers of God put apart for that end how shall they else be either good Christians or good Magistrates Husbands Housholders c. If the great wheel of the clock that should turn all the rest do stand still so also must all the rest 1. When people are informed of their duties and amongst others of their duties towards their Ministers as of love honor reverence obedience maintenance c. they must yield thereto not think much hereof for God hath laid as great a burthen on their Ministers which they are charged with yea they must be thankful to God that hath had such a special care of their souls as so weightily to charge Ministers therewith as it s no small comfort to the poor that God hath taken such order for them by so many commandments so many promises also and threats to the rich People also ought in any wise to be careful of their own souls and joyn with the Lord in care who is so careful of them Heavy
is the state and will be the answer of many people who though they see this care in God to command his Ministers to preach diligently to care for them to give them good example which according to their charge they do yet they minde nothing nor are ever the better by feeding care or example 2. For Ministers they must take heed that having gotten into this calling and a living on their backs they do not think themselves at liberty to do what they will something or nothing or but a little and that when they list and look for much reverence obedience and maintenance and care not to do their part and to procure this and deserve it from the people but to know that they are as much tyed to their duty and shall be countable to God It s an easie matter to look for much but it s more worthy of a Minister to perform much It s a more blessed thing to give then to receive Let us therefore know we stand charged deeply by our office and by how much our calling is more excellent and the trust more that hath been laid upon us so much the stricter account we must make 2. That the calling of the Ministry is a very painful calling The duties here exhorted unto imply the same Hence it is that it s called a work a worthy work a laboring in the Word and Doctrine yea it s a most high and honorable calling Hence it is that Ministers are called Stars the light of the World the salt of the Earth Angels Ambassadors such as are employed about the highest things the Word Sacraments Prayer c. for the gaining of mens souls whereas Phisitians take care of their bodies and Lawyers of their Estates They are appointed of God as instruments to open the eyes of the blinde and to translate them out of the power of darkness to the power of God and of children of wrath to make them the children of God Here 's honor indeed but not without labor Their titles of Builders Husbandmen Soldiers Watchmen Shepherds c. do also imply the same This burthen of the Ministery was after a sort prefigured by the burthen of the Ark which was imposed upon the Priests wherein was the golden Pot with Manna Aarons budding Rod the two Tables of the Covenant and upon the Ark the propitiatory overshadowed with the glorious Cherubims By the Manna we may understand the Sacraments By the Rod Ecclesiastical Discipline By the budding and fruitfulness of it their fruitful conversation By the Tables the Preaching of the Law The Propitiatory signified Christ understood the ministery of reconciliation committed to the Ministers of God both in respect of Prayer and also of Preaching Again to Preach painfully what preparation is required hereto what Reading Meditation Prayer Labor of the minde c and for the delivery thereof it spends not onely the outward but the vital parts and wastes the Spirit which being hurt is hardliest holpen Again to teach the ignorant convince the gainsayer comfort the heavy admonish the disobedient exhort them that be in a good way pray for all publikely and privately watch to withstand all the Devils assaults rebuke the stubborn have an eye to hereticks and deceivers that creep in to beguil and lead away especially new converts that be in their first heart of love perswading them as some Brownists have out of a proud discontented Spirit that we are no Church and that Christ doth not reign among us as King c. who will not accouut this a laborious hard and difficult task 1. This rebuketh the common and base opinion of the world that the Ministers calling is an idle calling and that they do nothing for their living and that of all others they might best be spared A. This is true indeed of those which fleer but feed not the flock being meer drones and ciphers who should not eat because they labor not whose account shall be fearful in respect of their idleness and the taking of wages for which they work not at all But because some are such are all so Is the calling it self an idle calling have not men souls as well as bodies and as much need of help for the good of the one as of the other Is there need of Physitians and Lawyers and not of Ministers Hath God ordained any other means whereby men may come to Knowledge Faith and Repentance And is there not a labor of the minde as well as of the body Do the Prince Councellors Magistrates c. nothing because they work not with their hands Their work is great in foreseeing and preventing dangers in ordering things well It s in vain to pump the Ship or for the Mariners to run up and down the hatches unless there be one that sits at the helm to guide it aright And if it be thus painful then according to our Saviors testimony The laborer is worthy of his hire who goeth on warfare at his own charge Maintenance indeed is the thing the world grudgeth at they could be as well content with the Sexton or some base person to read a little for five or ten pounds a year as a godly Preacher who say they must have such a deal 2. It rebuketh them that live idlely in this calling evil beasts slow bellies meer idols having eyes they see not c. blinde guides Wo be to them that live at ease in this painful work it will be turned to endles wo when the laborers shall rest in Heaven as having been good and faithful Servants the evil and unfaithful shall be bound hand and foot and thrown into utter darkness 3. It teacheth Parents what children to dedicate to God for the service of the Ministery even the best and fittest not the weak and lame Herein God is little beholding to them Abel offered of the best in sacrifice In this calling there will be use of all the parts and strength of body and minde whoso taketh notice of this great work finding his own inability to Study Preach c. through weakness sickliness c. if he have a good conscience it cannot but be a great grief and trouble to him And if they intend their sons for the Ministery let it be with this minde onely even that they may prove painful and profitable laborers herein there are too many which have carnal ayms that therein they may grow rich live at their ease as Gentlemen c. O woful Parents to bring up one to be a drone a deceiver a robber a murtherer of souls a ravening wolf c. Better thou hadst brought him up to the basest lawful trade in the world better thou hadst followed him to the grave being yong for then though he had gone to Hell he should not have been the means of many others ruine to the increase of his damnation 4. For those that would enter into the Ministery let them beware what they do
Gods Sheep husbanding Gods Heritage carefully that it may yield fruit in abundance to the owner the Lord we must not use them as we list but as we will answer for every sheep They be dear to God and he will have account of every sheep in our fold we should be thankful to God that hath trusted us with such a jewel as a part of his Heritage and therefore be faithful to him and them 2. If People be Gods Heritage and every Congregation as a particular Farm they must look they yield fruit that God may take delight therein and may say It s the fruitfullest Farm that I have within a great way I have more obedience yielded to my Word my Sabbaths better kept my Sacraments better resorted to Families better instructed and governed in that Town then in many others more love mercy zeal c. As an Husbandman that hath a rich piece of ground and which bears a great crop he will delight to be much in it looking on it walking about it looking that no damage come to it c. but if it prove barren he cares not for coming at it So where theirs a fruitful piece of ground to the Lord he wil delight in it boast of it bless it fence it and continue his favor to it and to their posterity after them they paying the rent of the Gospel and fruit which is the obedience thereof and outward mercies as he seeth best c. But in Towns where there is no fruit no obedince yielded no Prayer no regard of Sabbaths or Sacraments but on the contrary Prophaness Swearing Sabbath-breaking Contention Whoredom Drunkenness c. God will take no pleasure in such a Farm but if it hath had a good Husbandman will take him away and put it over into the hands of some hireling or base person good enough for such a place But being ensamples to the flock Now of the duty exhorted unto which is the third and last the two former are not enough to those this must be added Though it may be said Better Preach well and live naughtily then live jollily well and preach not or altogether without edification yet indeed both ought to go together Ministers must not onely teach well but also do the same be paterns unto their people go before them in practice they must not be like Statues in a high-way like Noahs builders which framed the Ark but were not saved therein or like the Scribes and Pharisees which laid heavy burthens on others which they themselves would not touch This was signified under the Law none that were to minister before the Lord were to be deformed Our Savior both taught and did Ministers must be as shining Lights they must be unrebukeable as people must joyn doing with hearing so must Ministers doing with Preaching Reasons 1. Hereby it shall appear that they mean in good earnest and require nothing of others but that whereunto they themselves are willing to yield 2. Hereby Atheists will be put to silence whose usual speech is after this maner Tush if there were any such matter to be feared as they talk of would not they live otherwise but there 's no such thing they must say something in place to scare the people and keep them in awe The common sort of ignorant and careless people profit not by preaching as long as the Preachers life is contrary to his Doctrine as who go more by seeing then by hearing If a man should speak as an Angel and not live thereafter such is their weakness they would not regard him yea in the better sort it doth greatly abate the edge of all they hear yet doth not the power of the Word and efficacy of the Sacraments depend on the lives of the Ministers but whether they be good or bad sitting in Moses Chair they are to be followed and obeyed in those things which they teach truly 3. Hereby they shall procure themselves a good degree and great liberty and boldness in their Ministery whereas otherwise it 's not possible but that their ill consciences must stop their mouthes How can they rebuke sin zealously they themselves being addicted unto those very sins which they would reprove If they do will it not be replyed Physitian heal thy self 4. Ministers have such a Calling as that whil'st others are busied about worldly things most part of their time theirs lies in the study of the Scriptures and about holy and Spiritual things whereby they may daily be further and further built up 5. It s the way to do most good when the one is seconded by the other holy Preaching with an holy life else there 's a very ill harmony when upon both good is not done people are left without excuse 6. The Devil labors to stain Ministers lives as knowing that hereby their Doctrine becometh for the most part ineffectual Therefore he labors by all means to bring in ill livers into the Ministery neither cares he what their gifts be so their lives be stained or else he labors with those that be in to pervert them one way or other by loosness riot c. or get them to be covetous c. If he cannot prevail in those then in some lesser things as in their apparel the government of their Families and the like If he cannot do thus much yet will he rather play at some small game then sit out he will then raise up false reports of godly Ministers which he knows will be listened unto and do some hurt 1. For Ministers 1. They must live among their people else how can they give them good example and so win them 2. They must look exceeding warily to their lives yea to their Wives and Childrens behavior we must watch over our own hearts bridle and beat down our corruptions avoid all appearance of evil all the least occasion of evil for a mote in us will be counted a beam and do more hurt then a beam in another yea we must not onely beware in things evil but even abridge our selves in lawful things of something we might do and that for the peoples weakness as of our lawful recreation or refreshing so that we wrong not our selves too much herein and in the matter of the maintenance seeking our own or providing something for Wife and Posterity which we might and ought to do yet we must forbear somewhat for the peoples weakness who are ready to think a man covetous if he hath any thing more then from hand to mouth or looks to save any thing as they do for theirs And yet people must here again be admonished that they stand not too much upon their Ministers life but look to his Ministery and labor to profit by it the Word of God is holy and ought to be of power with us whatsoever the life of the Minister be But alas how many Ministers be as bad as the worst in the Parish as
most part of old folks are so silly and ignorant that they have no good counsel in them nay are blockish and unteachable they spent their own time badly and never made conscience thereof therefore do not they call on others not being converted how can they strengthen others Many also are so far from rebuking them for disorder and making the wicked afraid as they will sit still on their benches and look upon youths rioting dancing c. and laugh at them aud so they strengthen them in their naughtiness and if a yonger man reprove them whether Officer or other they do not make any reckoning thereof for why such an ancient old man will stand and look on us and when they see such coming they are so far from fleeing as were meet as they are the more emboldned because they know they shall be countenanced by them yea these do in effect as Saul who held the garments of those that stoned Stephen others there are who though they will not stand looking on them yet will pass by and say nothing to them but rather bid them God speed and so are partakers of their evil These also should give good example be paterns of piety godliness hatred of sin zeal for Gods glory love to the house of God c. as those that have had much time many means and now have but a while to live If their example be good it may do much good if ill then no hoe Abraham Isaac Jacob were godly old men so Noah Job Samuel Simeon their example did much good But Oh how vain frothy and unsavory are the words of some being so prophane as youths might rather open their mouth to reprove them then give any attention to hear them Some talk as filthily as if they had never repented of the whoredom of their youth some talk and tell to youths and laugh at the lewd pranks of their youth so reading their Lectures of evil they shew themselves zealous to do evil that not onely will do so themselves as long as they can but would that others should after them the contrary is a good sign Some also even aged are Swearers Sabbath breakers Alâ—househaunters c. some also though for the time they might have been Teachers though not publique ones yet of the youths had need to be taught even the easiest Principles of Religion they can onely tell you of old Stories they can remember since King Henry went to Bulloign and can remember the old learning and that they helpt the Priest say Mass many a time If they could remember that they had repented of it it were well or could remember of any good they did forty years ago or that they were greatly moved at a Sermon and ever since have made conscience of their ways took such and such pains to hear such delight to read in the Scriptures and other good Books have sate up half nights in doing good O this were well If they could talk of our Saviors birth life miracles death of his Apostles their acts of the Israelites carrying into captivity coming out of Egypt so of the Flood of the Creation c. these things indeed would become them as they can tel you how old they are and in what Kings Reign they were born so if they could tell you when they were born again and how old they are in Christ it were happy But alas in such things they have no more skill then Nicodemus had when he first came to our Savior They are dumb when they are put from their old Stories I knew his Grand-father his great Grand-father c. the older a man is the worse he is if he be not godly O that such would consider why they came into the world how near death is what good counsel or good example they have given whom they have kept from evil or furthered in good what good they have done for their own Souls how they should have served God in holiness and righteousness all the days of their life and that they have not thus served him for which they have a fearful answer to make Though there be no great hope in respect of your dullness as also that God will not accept such a lame Sacrifice and the Devils leavings who requireth the firstlings and lest the Devil will not be put out nor sin accustomed unto be done away yet nothing is impossible to God therefore despair not onely ply you with exceeding haste lest you be shut out and that you may turn to God get some assurance of his love redeem the time make some amends do some good ere you dye as the good Thief that rebuked his fellow If old folks would not live without being desired nor be a burthen nor dye without being mourned for let them live to good use and do good so shall their age be honorable and honored There be some good old ancient men but alas their â—umber is but small and they not so zealous as they should be old men also in Towns must use their power and place to the good of the yonger and Church wherein they live and not to ease their own bodies or purses laying the burthen on their inferiors and as old men so are old women also here meant who must give good instruction and do good also by example they must speak graciously and to good purpose not given to Tale-telling Malice idle Talking c. as most are 2. For youths it rebuketh the notorious pride and malepart boldness of the youths of our times in their gesture carriage speech to their elders whether in publique or private what a universal complaint do men make of their children what a complaint especially of Servants that there were never the like for pride idleness untrustiness c. never looking for more maintenance never less duty In former times when they had not the tythe of the means they now enjoy servants were plain diligent trusty careful to please painful c. What a shame is this Hereupon they that be ill minded blame us and the Gospel never good servants since so much preaching O woful mouth is our preaching or the Word of God in the fault Is there one word in the Bible or doth any one come from us at any time that teacheth them so to do Do not we teach them the quite contrary and do not you give God a good mends for the Gospel There are some which do even profess Religion that yet suffer civil servants to go beyond them in diligence and trustiness and gentleness and good behavior Oh what may we not fear upon the Land for the ungraciousness of this generation seeing they will not bear the easie yoke of Government of their Elders they may look for some heavy yoke or other God will set up houses of Correction for such How few youths make any account that it belongs to them to be Religious or that their youth should be otherwise spent then
the alarms either of mercies or judgements He sees not one step of the way to Heaven nor the danger he is in Though he wallow in the mire of foul sins that a good man will stop his nose at yet he smells nothing he cannot taste good and evil asunder but calls sweet sower The Word good Counsel good Company c. wherein Gods people take most delight are bitter to him Though the word hit him never so hard blows he feels not as neither though he wound his own conscience with never so foul sins And 2. As a man asleep loves not to be awaked so a natural man out of his sins and to be called upon to repent 3. As in sleep men dream of that they have not so a natural man dreams he is in a very good case hath faith repentance love c. when it s nothing so and when he awakes he confesseth it 4. As a man in sleep speaks some good words but knows not what and by and by is out so a natural man in good company will speak good words but hath no feeling of them and will again be quickly out of them 5. As a man before he sleeps gives direction that none awake him and turns from the one side to the other sleeping now on the one then on the other so a natural man will not be called upon to repentance having slept long enough on the one side in prodigality will haply turn on the other and lie as long in covetousness 6. As a man that hath been in a long deep sleep can hardly be awakened though it thunder though the winds be ready to blow down the house he hears nothing so it s hard to awaken any out of sin especially when they have lain long and lived therein no Preaching or calling on no Judgements of God though never so apparent can awake them from their security 7. As sleep is an image of the first death so is sleep in sin of the second Therefore we must endeavor for faith and set upon a good life we must learn to watch and keep us well while we be well To this end we must make use of the Trumpet of the Word daily sounding in our ears and take notice of Gods Judgements both on our selves and others What may not induce us hereunto Reasons are many 1. We are of the day and the light of the word shines in our faces It s enough for them in the night of Popery and where the word is not to sleep in sin he is a sluggard indeed that sleeps when the Sun shines his face Some of you have slept till nine a clok till high noon till three in the afternoon for shame awake 2. He that sleepeth in Harvest is the Son of confusion This is the plentiful harvest of the Gospel Now there is good to be done good gathering of faith knowledge repentance and such other graces 3. It s a shame to sleep when others be at work Many through Gods grace be awakened by the word and are busily working out their Salvation laboring for grace and using the means diligently and will you lie snorting in sin then will they be provided of necessaries when you will perish 4. It s a shame to sleep when all one's work lies to do but many among us have done just nothing of that that God hath set them here for nothing done towards their Salvation but all against it awake therefore ere night come when you cannot work 5. It were strange if a man should sleep when he were in great danger the house burning over their heads or in an hideous Tempest ready to be cast away but every natural man hangs as it were over the pit of Hell by a twined threed 6. It were strange if one should still sleep having many Messengers sent to awake him Some will say If any had called me I would have awaked with all my heart we are called by Sermon after Sermon by this Preacher that Preacher the other c. to whom the Lord will say Did not I send you and you to awake such a man c. you are now come under the means of awakening O that it might please God to bless his Word in piercing the ears of your soul to this end And be not half awaked and afterward when you be gone hence fall asleep again as a man in a deep sleep being called upon he begins to stir and lift up an eye and it may be his head from his pillow but hearing no more he lies down again and falls again as fast asleep as before let it not be so with us Some I doubt not begin to think with themselves about awaking and that it were good for them so to do but beware when you be gone hence you lay not your head down again but come and hear again and again till you be soundly awakened that you may not hereafter sleep any more if you be not awaked you must perish for ever A man would be loath to dye in his Natural sleep having gone well to bed and thinking of no such thing yet this cannot hurt a good man but to dye in the Spiritual sleep is damnable And I beseech you yong men and women be awakened betimes defer no longer the longer the worse Come to a man newly gone to bed ye may easily awake him come an hour after more hardly but come at midnight and then though you call and shout you can scarce awake him Sleep not till your middle age you can hardly be awaked then but if till your old age with exceeding difficulty if at all But of this also I have spoken before Because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour A Reason of the forementioned Exhortation By yielding thereto we shall take away advantage from the Devil who else will draw us into manifold temptations He is here described by all things that make a dangerous Enemy as Malice called therefore Our adversary the Devil Strength called therefore A Lyon A roaring Lyon Subtilty That he walketh about seeketh by all ways and means as by violence and craft to draw us into evil Diligence That he walketh about c. His malice is exceeding against God and man especially Gods people and against all goodness It hath been so from the beginning from his fall he was filled with malice against God laboring by all means that no reasonable creature might praise him on earth His envy also against mankinde continueth he is still a most deadly enemy against all goodness and means thereof against good persons good duties good meetings the Word Sacraments Prayer Fasting c. laboring to hinder these and the good success of them as the good Angels are filled with love and zeal to God and goodness rejoycing at the conversion of a sinner so is the Devil on the contrary yea his malice is deadly nothing will content him but our
Lords leisure and work ere we look for wages in the mean time doing him the best service we can Some offend in impatient haste they would be crowned ere they have fought up their fight some again linger here too much not for the right ends for we should be content and desire for some respects of Gods glory and others benefit to tarry here still but for worldly respects which we must carefully avoid Verse 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you HEre followeth the conclusion of the Epistle in which the Apostle prayeth for them whom he hath taught and desires an effectual blessing upon that he hath written to them Thereafter he commendeth to them his Epistle and lays down the sum of it next sends his salutations then wisheth them to love each other and testifie the same lastly with a short prayer for them takes his leave of them In this Verse he prays for them even that God would daily increase them in all grace toward perfection and at last perfect them after the few afflictions that he hath here appointed them to go through and in the mean time that he would confirm strengthen and stablish them in knowledge obedience and faith that they might not be removed nor shaken through their troubles from their good beginnings Hereof also he rendreth some Reasons 1. Because he of whom he begs the same is the God and Author of all grace not of every kinde of grace onely but of every measure of grace 2. He hath already shewed them mercy and bestowed grace on them and called them out of the world and from their corrupt estate of blindeness unbelief impenitency to the knowledge faith obedience of the gospel of Jesus Christ therefore he will go on and finish his work And in this 2d Reason are sundry others couched as that he hath called them to his eternal glory therefore wil not leave them in the mid way that he hath called them in Christ and therefore that its firm fast and cannot be shaken so that this is a most excellent and sweet comfortable prayer worthy to be remembred of us all laid up with us for ever Herewith a couple of ancient good Christians that I knew and who were as full of troubles and as deeply tryed as ever I knew any did wonderfully comfort themselves and were so affected therewith as I never visited them as I did often either together or when God sundred them but they had this in minde and would utter it so feelingly as they declared themselves much sustained thereby From the coherence in that the Apostle prayeth for the people and for a blessing on that he had taught them note That It s the duty of Gods faithful Ministers to seek to advance and further the Salvation of Gods people by all means Thus must they do by Preaching Example Prayer c. Thus did Moses and Aaron Ezra Jeremiah the Apostles c. so ought we for the gathering of more to God for the edification of those that be won for the comfort of the feeble the rowzing up of the drowsie the reformation of what is amiss the daily encrease of that that is good This is no small forwarding of the work of no small avail with God Thus shall we manifest our zeal to the glory of God our unfained and hearty love to the peoples souls and this will be for our own discharge that we may have boldness and a good conscience Hereupon people must do for their Ministers both for love to him and to requite like for like and for their own benefit for encrease of knowlede in the Word of God Wisdom Zeal Love Patience and all graces that may tend to further the work of Salvation in them the fruit whereof shall redound to them for according as the Minister is much after are the people and for direction and assistance every time he is to preach to them This no doubt is much neglected on both hands and the Ministery of the Word must be followed with prayer for the success thereof depends upon Gods blessing and therefore is to be obtained by hearty prayer It depends not on the Preacher if he could speak with the tongue of men and Angels he could not of himself open the eyes or convert the soul The Apostles had power to work miracles to heal the sick cast out Devils c. but to convert the soul that God reserved ever in his own hands Paul may plant and Apollos water but God giveth the encrease The best Preacher in the world cannot with all his skill grace and pains change the heart of his wife sons daughters or dearest friends True the Minister may help or hinder by the maner of his preaching and living as if he Preach ignorantly confusedly coldly or mingle unsavory and galling speeches or live badly he may hinder the likelihood of good by the word and if a Minister preach understandingly orderly feelingly zealously and live thereafter he provides the medicine the better and more fit to work yet he cannot convert a soul If we meet with any speeches sounding that way as to Timothy Thou shalt both save thy self and others c. we are to understand them to be meant instrumentally The work is the Lords and above all created power yet a greater work it is then the making of the world Nor doth it depend on any hearer be he of what wit memory dexterity education soever for even such have long lived under the Ministery and yet are as far from conversion as ever we are by nature blinde dead in sin not onely not apt to any good but full of Rebellion See Deut. 29. 4. Jer. 24. 7. Acts 11. 21. and 16. 14. Therefore the success of the Word depends on blessing which is to be sought by humble and hearty Prayer the same being all in all It s a good sign in the Minister that he hath a desire his Ministery should prosper when he is not content to Preach onely but follow it with Prayer As women having set herbs or sown seeds in a dry ground following them with the watering Pot have a minde they should grow and as we sow not our seeds in the field but we ask Gods blessing thereon so much more should we on this precious seed Thus shall it appear that they trust not in themselves and that they are desirous that their Preaching should not be in vain So ought the people for the blessing of the Word namely the fruit of it is all in all what though we hear never so much if the same be not made effectual to us the threats to humble us the promises to comfort and quicken us the sins forbidden to bring us into an hatred of them and love of the contrary duties and we be so
so great troubles as some Well thank God and use prosperity well and store your selves with grace against troubles come It may be God hath spared you hithertil because you are old vessels too weak for new wine in time you shall be met with Besides all are not in trouble at once neither our whole life troubles but God gives many breathings Therefore discourage not your selves neither pray for troubles God knows what is best we know not how fit we should be to bear them 2. That the afflictions of Gods Children are but small They are so in respect of quantity and continuance not so in respect of us or of our strength for small ones would be too great for us if God did not assist us and they be small in respect of that we have deserved Hell torments or the joys of Heaven we be called to Alas they are not a flea-biting that any of Gods children endure here to that they deserved and the wicked shall suffer in Hell nor to be compared to the least part of the joys of Heaven And for the continuance our life is but short a span long and in it we have many respices See Psal. 30. 5. Isaiah 17. 14. and 54. What are sixty years to Eternity as a drop of water to the whole Sea as a Mote in the Sun to a Mountain God moderates the afflictions of his Servants if he deal with his Enemies he lays it on let them bear it if they can if they cannot choose them as Judas The just time is set down for the godlies troubles It shall not be as we will nor as the Devil and his Instruments will If as we would then should they be so small as we should be never the better If as they we should be spoiled God will rule the matter it shall be neither too much nor too little but just enough for our best good We should praise God for his mercy and goodness that respects our weakness thus and hath delivered us from the eternal torments we had deserved and turned them into a few merciful afflictions for our good If they press us any thing hard then they are but short and small and laboring for a good measure of faith they will be the smaller They are nothing to that we have deserved Turn thine eyes downward to the torments of Hell then lift up thy thoughts to the joys of Heaven these will make us account them but small and bear them quietly Make you perfect That is lead you on daily towards perfection more and more perfect is taken in two sences in Scripture for upright that hath perfection of parts and absolute which is perfect also in degrees and measure for parts as a childe new born so is a Christian in his first conversion Absolute none can be here aym at it and towards it they may yet comparatively some are so called and counted namely they that have well profited in respect of novices We must labor to grow forward daily and forgeting what we have attained run forward as they in a race we must neither be so proud as to think we are perfect by and by as some in their conversion do not knowing they are but babes nor yet so lazy as to content our selves with any measure how small soever but joyn measure to measure as a covetous man doth house to house coveting Spiritual gifts and growing in grace more and more what man is content if he have but from hand to mouth and scant that to live on but desires rather a little elbow room and to have a competency to live in some good handsom fashion and to have for himself and his friends and wherewith also to relieve the needy and wiltst thou rest satisfied with any measure of grace especially having the means of growing 1. This rebukes them that be grown worse O fearful either they never began in truth nor laid a good foundation which is most to be feared whom therefore it now concerneth to begin right and lay sure for better begin twice then perish once or if they did then it much concerns them to repent and amend c. 2. It rebukes such as stand at a stay like an Apple-tree in a cold clay ground that lives and it may be every year bears two or three shrunk Apples but shoots not out her branches nor bears plenty of good fair fruit as we desire what 's the reason when we see a Beast in good Pasture which hath not cast the old coat we say its surfeit it must have a drink so are these surfeit with the love of the world then which there is no greater bane to godliness It s like a great high Ash-tree that will suffer no tender plant to grow thereby or thrive another reason may be for that they compare themselves with them that have less or nothing in them another for that they neglect the means or live under lean means or they use the means carelesly What a shame is this we might have with care attained a far greater measure so as our worst time might have been as good as our best was wont as it proves with thrifty persons who through Gods blessing come to have better fare any day then they had at first on their best day If a man should have an Apprentice many years and he be worse and worse or learn nothing what would he say were he likely to attain skill in his Trade If God should call most of us to an account alas we have but small skill in the trade of Christianity 3. It may comfort those that desire to grow forward and use the means carefully and mourn that they can do no better and grow so poorly surely they are like to thrive apace Stablish strengthen settle you Here he prays for their perseverance Hence note That It s not enough for us to begin well but we must hold out to the end neither is this either less necessary or less difficult then the other Use all means diligently to this end and pray earnestly to God for we shall have many opposites Confirm your judgements in the truth and keep you from Error strengthen you in faith that you be not removed from your stedfastness and faith in Christ the rock stablish you in your good course and godly conversation we shall meet with subtile deceivers that will seek to ensnare and withdraw us as the Galatians were misled and those mentioned Acts 8. 10. They of the Separation trouble many honest people of a tender conscience and in their first love and yet have not sufficient knowledge to try what they say but come with a great colour of zeal It s a great trouble to be distracted in minde therefore use the means resort to those whose Ministery God hath blessed to convert your souls And is not the Church and Gospel as well able and as like to confirm you as
a convenient portion of Gods outward favors so did both Jacob and Agur. True we have no warrant to pray for abundance that were a sign of a proud and earthly heart but if God send it we must crave much grace therewith lest we surfeit thereof and it make us like a Camel over-burthened that we cannot go So we may crave Peace in a Land in Towns in Families between particular persons so health a dutiful fruitful Wife religious and obedient Children c. These things are promised of God neither will he withhold any good thing from them that love him and therefore we may pray for them But because they be good but in a mean degree we must desire grace first more and more earnestly these things onely conditionally we must seek his favor forgiveness of our sins faith grace absolutely without taking nay for the outward we must submit our wills to his will and desire them onely so far as may stand with his glory and our best good for God seeth that though these blessings be goodly things over the contrary yet we abuse them and are the worse for them and therefore God is fain to take them away and send the contrary as see what an abundance of iniquity this our long peace and plenty hath bred so that though we may not pray as Elias did for a punishment on the Land yet surely we might rather be glad if God would scourge the Land one way or other to the amendment thereof then that it should thus go on to be destroyed and for our selves how do we abuse our prosperity if it do but continue some small time we must therefore pray for that which may stand with our best good and for grace to use it well we shall enjoy it the longer we must be content for our selves rather to have an healthful soul in a sick body then in an healthful body a surfeited soul with sin and security so a meaner Estate with some losses but with Spiritual gains in grace is better then abundance with a worldly and secure heart so for our Children we may desire that they may prosper in this world and have a competency and live to do good but must desire most that they may be gracious and rather so in a poor estate then to swagger it out or be worldings in great wealth It s found true from experience that such as be earnest and much in desiring these outward things they seldom or never crave Gods favor or seek grace for their souls If we be shortened in these things look we cause it not by our sin If we have we must repent and amend If we have not then may we think that the Lord knoweth this state to be best for us and thereupon to be content therewith That are in Christ Jesus Here 's the true fountain of all Peace namely to be in Christ Hence all Peace comes to us and without this there is nor can be no true Peace By nature we are the Children of wrath are at enmity with God are Rebels and Traytors and guilty of eternal condemnation so that there must be a peace made between God and us else we perish This is onely done by Jesus Christ who is our Peace-maker who by his All-sufficient Sacrifice of himself hath made an atonement when our sins is taken away in his death and his righteousness imputed unto us by faith then is God at peace with us and become our merciful Father when we be assured hereof by Gods Spirit and able to prove it by good Testimonies then have we peace in our own consciences even such as passeth understanding yea joy and that unspeakable and glorious Then being at peace with God all Creatures be reconciled to us the Angels to become our friends and attendants the Devils not to have their wills of us men to respect and regard us c. and thus have we right to all outward peace and prosperity for Christ hath purchased as Heaven so Earth for us and it s promised to the believers and they have right thereto though with exception of the cross when God seeth it best Thus we see how peace flows from Christ no peace in conscience till God be at peace with us no Creature at peace with us till God be reconciled yea without this peace we have no right to any outward peace so that a bad man can have no peace Obj. But the common sort of men prophane worldlings and civil ones will say We are none of those you think very well of for we are none of your precise fellows yet we have peace with God we doubt not nor see we any other cause and if he loved us not he would not do for us as he doth and for my conscience I thank God I am at peace therewith I was never troubled in my life and for outward prosperity I thrive I thank God well nay these precise fellows are most without peace for they are not in Gods favor its like for no body cares for them but hates them besides they be troubled in minde and sad and some of them are at their wits ends and for outward peace they be ever sickly a number of them and one cross or other is upon them so that I think you are quite wide Answ. How foolishly do these reason They are loved of God because of their outward prosperity This is but Esaus but Ishmaels Portion yea and Judas bare the bag The Lord maketh his sun to shine and the rain to fall even on the bad He casteth such bones to dogs and for their peace of conscience it s no peace but benumbedness and an hard heart for want of sight of their deadly danger which yet is never the less and will one day break out in most fearful maner they peace that were never humbled for their sins It s woful peace they peace that live in their sins what to do have they therewith had Zimri peace that slew his master For outward peace health welfare c. it s often the portion even of Atheists and contemners of God but what is it whilest they have no peace with God have it in wrath with a wo and secret curse There 's no soundness in this peace it cannot comfort the heart it s but flashing vanity if any contrary blow come they are dead in the nest as Belshazzar Besides how uncertain is it subject to be lost every moment The wrath of God is still ready to seize on them as on the Philistines sporting at Sampson Pharaoh Herod c. They pass away as a dream their rejoycing is as the crackling of Thorns How soon is their Candle put out They stand in a slippery place how suddenly are they gone leaving nothing but a stink behinde Their end will be eternal howling with Dives And are not the godly in Gods favor because men favor them not They are the more and for their trouble
thus Trust perfectly on that Grace c. Where we have three things 1. What they are exhorted to namely To trust 2. How Perfectly and 3. On what Grace That is Salvation which is described by the means how they came by it It was brought them and that by the Gospel which revealeth Jesus Christ. 1. They are exhorted to trust and believe in Christ for Salvation Faith is a particular assurance that whatsoever Christ hath done he hath done it for me This is to put on Christ to eat and drink his flesh and blood It hath three parts 1. Knowledge of the mystery of Salvation 2. Consent 3. Particular Application This is the instrument of our Salvation and puts a difference between justifying and temporary Faith what else soever a man hath there 's no Salvation promised to it This the mother of all true joy and peace The mother of all obedience and good life See it in Abrahams offering up his Son Hereby we are induced to do or suffer any thing for Christ This we must labor to come to when we feel our misery and desire to come out of it and hunger after Christ we ought to believe that we shall be saved This is the will of God saith our Savior that ye believe in him c. God is willing and deâ—irous we should believe The commandment of the Gospel is so and its commandments are as necessary to be obeyed as those of the Law He that believeth hath put to his seal that God is true It s therefore our fault that being come to the birth as it were we stand still and do not believe when God hath made us fit to believe either raze your selves out of the number of weary loaden sinners c. or else believe you shall be refreshed and are pardoned in Christ. 2. They are willed perfectly to trust namely 1. Sincerely without faining 2. Stedfastly without wavering 3. Constantly without breaking off Sincerely nor fainedly but so believe as we have ground out of Gods Word for it many say they hope to be saved and this is all but put them to prove why and whereon their perswasion is grounded they can say nothing Can you prove it out of Gods Word What promise have you thence if you have then it s well else its Presumption not Faith Try it by the fruits of Humiliation and by the fruits of Sanctification by thy love to the Word and Saints Stedfastly without wavering we must not be off and on we hope well but we cannot tell Gods promise is not yea and nay but most certain and infallible so that we may be out of all doubt To this purpose its called assurance of Faith and as Abraham we are willed to ask in Faith and not to waver It s true no mans faith is so perfect but there may be sometimes some doubtings but they are not of the nature of Faith but being from our corrupt nature are contrary thereunto 1. This condemns the Papists that tell us we may be of a good hope but are great enemies to assurance we may be assured say they in respect of God but in respect of our selves we cannot he being faithful changeth not but we are weak and variable may be well now but by and by fall a tormenting Doctrine If we look to our selves we need not doubt but despair rather and God hath not promised Salvation to us upon condition of our constancy as to Adam but of his unchangeable love he will never leave us but finish the good work he hath begun in us yea say the Papists if we hold out What a foolish repetition is this God will do great things for us if we continue what were this to us if we were left to our selves nay he will give us a minde to continue and so do all these things for us 2. This reproves even good honest humble Souls that long after Christ and hate sin with a deadly hatred and have many excellent things in them and yet stand at a stay they would not for all the world but hope that God will have mercy but cannot be assured Why Is not God faithful hath he not said that such and such shall be saved shall he say it and not do it God forbid O am I so unworthy Therefore he will have mercy on thee if thou didst not feel and bewail that he would not care for thee O my sins be so great Is his mercy onely able to take away small ones or the blood of Christ onely for lesser offences take heed O but it s not for me He names thee not but faith he not All weary and heavy loaden ones shall be eased all that take up his yoke shall finde rest to their Souls excludes he any exclude not thy self O but I have such a corrupt heart and offend him every day But how dost thou like thy sins I hare them they are as gall to my mouth I desire to be rid of them c. Why then be of good comfort no better sign of a childe of God then that thou strivest to mortifie them and to please God There is none free from corruption yet if thou fightest this Spiritual combat thou mayest believe and be thankful therefore this do strive against thy corruptions all thou canst and labor to reform more and more and then shalt not thou need to doubt of thy Salvation Lay the foundation of thy Salvation once sure and never raze it more if there be any fault in the roof be mending it but let the foundation he still Imitate thy Father Abraham God promised him a Childe What did he he neither looked on his own old age nor the deadness of Sarahs Womb but looked on the promise of God So do we look not on this or that our own unworthiness or what Satan saith but on Gods promise If the Devil do but put into your head you shall not be saved it shall prevail more then all we can say out of Gods Word fie upon it Is not he a lyar and a murtherer from the beginning Doth he not tell them that have no Faith that they have as them that have it that they have none Cleave to one testimony of Gods mouth and let all the temptations to the contrary be gone Renounce Thousands of them and stick to the promise O but I feel it not No how canst thou when thou wiltst not believe believe first and thou shalt feel after but though thou shouldst not feel of a good while yet believe the promise of God constantly without breaking off believe to morrow as to day next year as this we have good leave God is the same so shall we with Abraham Isaac and Jacob dye in the Faith Therefore use all good means to continue it and encrease it hear diligently receive the Sacrament carefully pray continually
counsel of Daniel to Nebuchadnezzar even that they would break off their sins by repentance O turn ye why will ye dye acknowledge I beseech you all your rebellions and treacheries against God and that you have deserved hereby to be cut off entreating yet for pardon and mercy through Jesus Christ Turn to God with your whole hearts and learn to know that sin is odious bringing dishonor to God and destruction upon your selves O shun all evil little and great shun it at all times in all places how gainful or pleasing so ever and whosoever commands it or whomsoever you see practice it together with all the appurtenances and occasions of the same Means to evil may be these 1. Labor to understand the ten Commandments and so what is good and what is evil 2. Labor for faith which purifieth the heart from evil even the assurance of Gods love to us which may work in us love to his Majesty and so an hatred of all evil 3. A sanctified heart the inseperable companion of true faith 4. Attend on Gods ordinances publikely the Word and Sacraments and in private use meditation conference prayer c. 5. Watch and pray that we enter not neither be led into temptation 6. Make we a Covenant against evil as Job and David 7. Call to minde the fearful wrath of God and the wages of sin and the examples thereof on many both in Scripture and our own experience as also the hour of death when it will trouble us and lie heavy on our conscience and the day of Judgement when and where we would be loath to meet with it 2. This also rebukes them that eschew some evil but not all nor at all times or in all places Being commanded what will they not do What not for profit pleasure preferment The sins of their complexion and trade they will in no wise leave they run upon things because lawful though they cannot use them lawfully If they can sin secretly they make no conscience thereof 3. This may serve for instruction with rebuke to most Christians and to us that be most ancient professors that though we have a general purpose against evil yet we neither hate it so deeply nor shun it so carefully as we ought nor are so much humbled when we have been overtaken and have fallen thereinto as we ought we complain of our crosses but grieve not so much that we have fallen into sin If one should threaten to run at us with a naked sword or shoot at us whensoever he could finde an opportunity we would be wary and watchful upon our going abroad having an eye in every corner c. O do we thus against sin which watcheth but an opportunity to do us mischief If we would thus do we should not be so often overtaken as we are we should see better days scape numbers of crosses have more peace to our consciences more joy in our death and a freer passage to Heaven But alas we judge even that which is a great evil to be but a little one it pleaseth us if we have any colour for the same as that we have but once committed it that others do so and so c. Thus do we prophane the Lords-day despise his Ministers and run upon all sorts of evils 4. This affords consolation to all such as do indeed eschew evil and that out of an unfained hatred thereof rejoycing in nothing more then when they prevail against it grieving at nothing more then when they are overcome thereby such do indeed love God such fear him in truth and so are beloved of God and shall be everlastingly blessed these shall live happily here in joy and bliss hereafter O go on in this Christian course though the world hate you because ye do not as they do though they call you precise fools because ye dare not swallow such goblets as they do yea though hereupon ye pull danger upon your selves yet must ye eschew evil and so let us It s no matter though we have the worlds frown as long as we have Gods favor and what if we shall miss many a sweet morsel of profit pleasure and promotion if we be free from the gripes and vexations of conscience and the wrath of Almighty God they that now have their sweet meat would one day vomit up their morsels if they could as Judas did who though he rid himself of the money yet could not be rid of his wound of Conscience nor of the Judgement of God upon him were they ever the worse or had they any cause to grieve that they had not a share with him in the thirty pieces And do good This necessarily followeth on the other No man can have his heart truly nor aright set to do good whose heart is not first purged of the love of all evil for they cannot stand in one heart and at once and that man that lives and bears himself in the practice one sin never did good aright in his life neither ever pleased he God Who can serve God in one thing that serves the Devil in another This may serve to rouse up some that fain would do well and many good things they do but some one old accustomed sin which they know is a sin they cannot leave Well there 's no hating sin it will not do well the end will not be good it s but to be almost Christians Some will say Such a Preacher hath prevailed much with me and done me much good but as long as one known sin is lived in all is nothing worth to Salvation It s true a childe of God through strong temptations may be overcome of the same evil which he hates but he both covenants against it is careful that he may not fall into it having fallen he is much grieved He that is not grieved but doth again upon the next occasion fall to it is indeed in a grievous condition Thus from the order To do good is sometimes taken in a strict sence for the performance of the works of mercy whether for body or soul or both Here more largely for that good we are to do to our neighbor enemies that do us hurt or yet more largely for whatsoever God hath commanded in his Word Whose will is a perfect rule of Righteousness and makes that good which he requireth Whosoever would see good days here and hereafter must set himself in body and soul to the obedience of Gods will in doing good No other shall be saved good is the way leading to this end To come to this end we must walk in this way Reasons 1. It s good and amiable of it self as the Lord is 2. God commands it who is our Soveraign Lord and King Thou shalt do thus and thus saith he often throughout the Scriptures for I am the Lord thy God 3. All promises in Scripture of good things here or
hereafter are made to well-doing as in Levit. 26. and Deut. 28. may appear 4. This brings us peace of conscience in this world How did David rejoyce when they offered willingly to the Temple Hezekiah when such care was used in keeping the Passover and the Eunuch when he was baptized 5. This brings us to eternal happiness in the world to come 6. It s the glory of a man when he is dead The godly Kings are yet commended That they did that which was good in the sight of the Lord this was their Crown and that which is to be desired of a man is his goodness For the extent of this we must do all good that we can and our places require having respect unto all Gods Commandments Thus did Josiah He did according to all the Law of Moses He that commanded one commanded another Whoso doth willingly pass by any one duty declares himself an hypocrite And who so lives in any one sin is guilty of the breach of the whole Law We must do good at all times Aguish fits of goodness as before the Communion or in afflictions c. God cares not for he will have us to be ever doing some good and ever fitting our selves to do more We must do good in all places not in the Church onely but at home in our Houses and Shops yea when we are furthest from home So in all companies we must do good or take good if we cannot do what we would we must do what we can it s some good to keep away evil We must do good to all persons all duties towards God publikely privately on his Sabbaths on other days so towards our Families Neighbors Friends Superiors Inferiors Equals We must do good as occasion offers it self yea towards our enemies that do us hurt as to our selves also and that in respect of body soul goods good name We must do good in our general callings as Christians by our holy conversation agreeable to our profession and by our Counsels Exhortatiâ—ns Admonitions Reproofs Prayers We must do good also in our particular callings as Magistrates Ministers Husbands Wives Parents Masters c. This is so necessary as that he which doth not good in his special calling is no good man We must do good also though it be hard and difficult so to do naturally we are prone unto evil and it comes off hand easily but to do good is harsh Gods Commandments are as a yoke to the flesh though easie to the Spirit a burthen to the flesh but light and comfortable to the Spirit To pray read instruct our families is painful so to study preach hunt out disorder set up goodness see the poor set on work and the like but as we would partake of the reward which is indeed great here and hereafter we must not shrink at this labor If one way will not serve the turn whereby to bring to pass our Religious purposes we must set upon another as they that carryed the man of the Palsie not being able for the preass to enter in at the door uncovered the roof of the house and through it let him down We must do good though we have no thank for our labor as Moses and Aaron on the peoples behalf whom they conducted out of Egypt though they were unthankfully dealt with yea though we have ill will and hard measure as they that seek to punish sin shall have of evil doers nay though the greatest be against it as Daniel prayed to God though the King forbade it and danger was to follow upon it Thus the Prophets spake the truth though with danger of their lives Elijah Micaiah John the Baptist c. Thus the Martyrs confessed the faith boldly though with loss of their lives We must do good also though we have few encouragements and small company such was Joshua's resolution nay though we be as it were alone as Noah in that generation Lot in Sodom Elias c. we must preach still though we see but little fruit of our labor We must do good while we may while life and means last yea and constantly and to that end many take up Prayers in their Family but quickly leave them off neither must we onely do good but we must do it well for even the best things in the world may be marred in the doing as Alms and Prayer by hypocrisie and opinion of merit and therefore we must be regenerate persons and by Faith be reconciled to God in Christ We must also do the same in a particular Faith and in uprightness of heart declaring the same by the reformation of our lives and this must be in obedience to God ayming at his glory and not seeking our selves either in our profit pleasure or credit c. all which must be done willingly 1. This sheweth the wretchedness of our corrupt nature that good being in it self so lovely and there being so many great Reasons to perswade us thereto yet our nature is most averse therefrom 2. This condemneth those which are so far from this that they be enemies to goodness The more Spiritual and holy any duty is the less they can away therewith as Prayer Meditation Conference with the godly c. nay they hate goodness in others whether Magistrates Ministers or private Christians yea are so wholly opposite to good as they are wholly given over to evil 3. This condemneth those who though they be restrained and break not out into evil yet have no heart nor love to that which is good They be no swearers nor disordered persons in their Families yet they do not pray instruct and do good in their Families they neither prophane the Sabbath nor yet keep it holy they keep not bad company yet love not the company of the Saints they spend not on wicked purposes and yet do no good with that they have they be no enemies to Religion but they be not zealous friends they be no maintainers of disorders in Towns yet do not zealously set themselves against such This is not sufficient to make a good man nor to see good days for Every tree that bears not good fruit shall be hewn down and the barren Figtree was cursed and the Servant that did no good with his Talent in the mean time he had done no hurt therewith was cast out It will not go for payment nor bear out any that they have done no hurt but what good have they done even we our selves will scarce keep a Cat or Dog meerly for this that they do no hurt except they do some good neither will we think well of those Servants who being negligent in our absence shall say We have done you no hurt have not robbed you of your goods railed at you wronged your children c. for that which they should also have been diligent