be denyed to all sober men because a mad man will hurt himself and others therewith The wicked do abuse the Word and Sacraments and all to their hurt Shall therefore the people of God be deprived of them as the Papists do most wretchedly keep away the Scriptures from the people lest they should read them The like may be said of the Preaching of this Doctrine But who are they that take hurt even such as would take hurt and perish though this were not But one of Gods people is more to be respected then ninety and nine that care for no goodness And this is of great use to the people of God It stays them well when they see great professors fall away else they should ever be in a slavish fear and so it makes the true servants of God go on comfortably and strengthens them in all persecutions and troubles that they shall never fall finally It makes men bold and secure because they know they can never fall away Not at all but the more careful to please God for they know they may fall dangerously and that holds them in awe with the conscience of Gods love together It further stirs up men to labor to get marks of Election to themselves It s also a matter of great thanksgiving to God that having passed by so many he hath had mercy on us so that its profitable to more then its hurtful to It comforts many What if some stumble when they have no cause Yea its matter of Humiliation that Gods grace not our goodness is the first cause of our Salvation It will make men shake off the use of all means and say What need is there of Sermons and Exhortations if the number be appointed who shall be saved and who damned What are they but desperate and wilful persons that will so do that will neglect the means because they know the end is certain and unchangeable we fear not to teach men Gods Ordination in other things as that he hath set the period of mans life which he cannot pass yet this doth not make men neglect their meat nor desperately make them cast themselves from the tops of houses or run upon a naked Sword because their time is appointed therefore we may teach it provided it be taught modestly and according to the Scriptures But its Sacriligious modesty to keep back this or any part of Gods counsel this were to be wise above God and the Scriptures the Papists have a number of such carnal conceits which shew they be not led by God If a King should give unto any of his subjects a goodly Mannor and appoint by what way he should go to it would not he be willing to learn the way accordingly should we in this particular For the Doctrine it self consider we briefly four things which are most material for the edifying of the Consciences of them that are desirous to learn the minde of God herein wherein I will rather endeavor to shew the truth and some uses thereof then by entring into curious questions to please itching ears or to stand long in confuting the contrary errors The first is this That God hath ordained some to destruction This appears by plain places of Scripture which cannot be avoided as Rom. 9. 17. For this same purpose have I raised thee up c. Jude verse 4. Who were before of old ordained to this condemnation c. So for Election we have Eph. 1. 4. 1 Thess. 5. 9. 2 Thess. 2. 13. 2 Pet. 2. 12. Now there is the contrary reason of contraries If he chose some then he refused others If he had taken all then no Election If not all then some refused And if the Lord ordained those whom he Elected to eternal Salvation Did he not then ordain the other to destruction whom he refused or left he them at uncertainty Things fall not out at adventure but according to Gods Decree and Eternal counsel What wise Workman doth not propound an end to himself ere he begin his work and think we the Lord did not determine the final state of all men Yes ere he went about the making of a world he decreed the least matters therefore much more this 1. This confuteth that erroneous platform of the Papists and others which defend universal grace This makes the will of God which is the high and soveraign cause of all to be subject to mans will whereas it s said Whatsoever he will he doth But is not the Lord slow to anger and of great kindeness and how can this be having ordained most men to damnation That 's true yet makes it nothing against this 1. It s true of the godly but he is severe towards the wicked Both Saul and David sinned yet was the former punisht severely the latter pardoned Neither is he so slow to wrath but that he is also just many examples of either might be instanced and is as much honored in the one as in the other 2. It s true also in part of the wicked for it s of his patience towards them that they live and enjoy so many of his benefits in such abundance with the Gospel and that he doth not confound them at once who yet provoke him highly every day It s said in Ezekiel As I live saith the Lord God I have no pleasure in the death of the wicked c. He doth not delight thereat as its the destruction of the creature but as its a mean to set forth his glory For he aimed not at the undoing and ruine of his creature in his Decree but at a far more excellent end even his own glory Besides God wills many things which yet he delights not in as the afflictions of his servants at the hands of ungodly men As good and merciful Judges they delight not in the blood and pains of them that are Executed and by them condemned which yet must be for the defence of the good the cutting off and terror of the bad God will have all men to be saved It s to be understood of all kindes of men in this last age of the world by the means of Christ Jesus The Lord is not willing that any should perish c. The wicked mocked at Gods promises and the godly began to think long therefore the Apostle sets himself and that 's the scope of the place to comfort the faithful So this place of all men to come to repentance is meant of the Elect only Is patient towards us saith the Text shewing that God defers not of forgetfulness but because he waits till the rest of the Elect uncalled and unborn be added and then it shall come at the just appointed time It s not deferred that all men should be saved for then it should never come for all men shall not be saved but for the Elect onely If God hath
of these things but faintly and from the teeth outward and not from the heart as others but for any to boast of great matters done for them and yet shew no whit that they be ravished with love to God neither breaking out into his praises in words nor shewing it in their lives they do certainly lye and deceive their own souls for they that have had experience of the sowre and of the sweet cannot but speak I believed therefore have I spoken saith David Impossible it is for any man to think of his Election Redemption Calling c. And not be ravished therewith It 's our duty then to stir up our selves often and from time to time by the deep meditation of Gods special Mercies which as it will shake off dulness so will it much revive us to duty And Father of our Lord Jesus Christ Mark that he cannot speak of God but with some token of reverence and title of his Thus as he is elswhere stiled The God of Hope the God of Peace the God of Patience and Consolation the King everlasting so is he here the Father of our Lord Jesus Christ. His practise must be our patren we must never think or speak of the holy and blessed name of God but with all high reverence his greatness compared with our baseness might induce us hereunto This condemneth as well the Blasphemy of Swearers as the unreverent takers of Gods Name in vain after what maner soever He is termed the Father of our Lord Jesus Christ not only nor so much in respect of his Manhood viz. that he took the lump whereof his humanity was framed which was of the substance of the Virgin and first Sanctified and freed the same from all stain or blemish of Original corruption and actually United it from the first conception thereof to the Godhead and second person and so framed the humanity of Christ of this substance and infused into him a reasonable soul but especially in respect of his Godhead by an unspeakable communicating of the whole essence of the Father to him before all worlds which mystery though we cannot fully understand we must believe and adore Here he is stiled the Father of our Lord Jesus Christ as formerly he was wont to be called and known by the name of the God of Abraham Isaac and Jacob to distinguish him from all false gods whereby he sheweth himself more cleerly to us and the way how we should get into his favor namely by his son there being no other way whereby our persons or service can please God If therefore we would obtain any thing at Gods hands we must not come barely to the Father as for forgiveness of sins mercy or any thing else but with respect of his son Jesus Christ by whom only he is and will be merciful unto us Speak we something of his three titles 1. Jesus a Savior so called by an Angel from Heaven ere he was born for that he was to save his people from their sins who is an absolute and sufficient Savior yea the only Savior neither is there was there or shall there be any other 2. Christ anointed to be our King Priest and Prophet through whom we are made Kings Priests and Prophets If so 1. Where be our sacrifices of our selves of Prayer and Praise Morning and Evening in our Families a Priest must not be without sacrifice 2. As Prophets do we teach our Families do we instruct and examine them 3. As Kings do we master our affections If we be led Captive of our frowardness worldliness and the like what Kings are we Look to it 3. Our Lord. He is our Lord every way by purchase and by conquest He bought us with his precious blood He also conquered all the Enemies that held us captive Sin Satan Death and so delivered us If any great man would by money ransom or by his sword rescue out of his Enemies hands any captive he were his Lord so is Christ our Lord either way Whence ariseth 1. Comfort to all that know themselves redeemed by him that he will never lose that which he hath so dearly bought and taken such pains with every way to come into the world to die for us then so to work as we may come to the knowledge of it by his Word and Spirit Whereby Faith and Sanctification are wrought in us 2. Instruction it s our duty to submit our selves to him as our Liege-lord to be his loyal people we must kiss the son take up his yoke He hath paid full dearly for our service and love his we are being now no more our own There are too too many that yet do not so cleave to this Lord and his Word but that they suffer other things other Lords to carry them away Many could be content to have Christ their Savior but they will not have him their Lord and King to rule in them and over them Let us break their bands asunder say they and cast away their cords from us And again Who is Lord over us Let such to their terror consider that fearful sentence passed against them But those mine Enemies that would not that I should reign over them bring hither and slay them before me They are counted Gods Enemies and adjudged to be slain before his face Yea he will break them with a red of iron and dash them in pieces like a potters vessel Others will let him be their Lord as far as they please and in what they list as if they would appoint their work themselves as some coy servants which the Lord will not indure Well let us bring our hearts to yield unto him as our Lord else we shall never have Salvation by him There 's no refreshing by him unless we take up his yoke both must go together they that will not willingly stoop to him he will be their Lord and King in despight of them and that to their confusion Now for the afflicted conscience that travels for mercy and pardon and desires after Christ more then all the world dost thou as earnestly desire him to be thy Lord and King and art thou willing to take up his yoke and that he shall rule and reign in thee and none else and that in all things be of good comfort thou art one of those whom Christ will save Which according to his abundant mercy c. Now we are to observe 1. The benefit bestowed for which he blessed God namely For begetting us again unto a lively hope 2. The moving cause His mercy nay abundant mercy 3. The means whereby The Resurrection of Jesus Christ from the dead of which as they lie in order Hath begotten us again unto a lively hope This is the benefit God hath begot them again to the hope of Salvation for so he means for by hope is not
themselves equal with him two vile ends for the maner also there are great odds God effects it thus He makes man an holy and happy creature gives him a commandment to exercise his obedience gives him power to obey useth reasons to have him take heed of breaking it threatens death thereupon onely leaves him to himself and to the Devils temptations yet sufficiently armed to resist him onely follows him not with new grace which he was not bound to do Who can finde any fault in this The Devil effects it by alluring and tempting them to do that which God forbade and that by his vile lyes Adam and Eve they believe the Devil and break the Commandment of their Creator Who can herein lay any thing to Gods charge or have cause to complain Hath the Devil nothing done but what he perswaded to Hath Adam and Eve nothing done but what they voluntarily without any compulsion yielded unto Have their Posterity Neither for 1. The godly they are restored to a better condition in Christ then they lost in Adam 2. The wicked they are never punished till they have justly deserved it by their own sins therefore it s without cause to complain So is God just Man and the Devil to be condemned What! shall they be blamed for doing the will of God for doing that which he had decreed They aymed at no such end but to fulfil their own lusts therefore are they justly to be blamed 1. This setteth out the exceeding goodness and mercy of God thus graciously to plot a remedy so soon which no man could have done God like a Father did plot and forecast for us If we had been left without a remedy or must have shifted for one it had gone ill with us Now as this should make us love the Lord for his goodness and care so what a comfort is this to poor souls that seeing their misery desire above all the world to be delivered out of the same Shall these miss of it if they seek it of God with humble heart If the Lord had this care of his Church ere it was will he suffer it to want any thing now that is if it seek it of him Did the Lord ordain a remedy before the world was was he so careful and now will he not bestow this remedy on all that truly desire it Will a Father be so provident to lay up corn and necessaries into his house before there be need of them and when need is and the children call and cry for bread will he deny it them 2. This should marvellously provoke all to labor for their part in Christ Was he fore-ordained of the Father and did he come and suffer and shall we not lay out for him O monstrous carelesness and unthankfulness yet how few seek him how few seek him aright Few seek him as a Savior fewer as their Lord and King most so coldly as that they shall not obtain such a benefit as this 3. This sheweth that as God ordained some to Salvation before the world which was the cause of ordaining Christ so this was most free for what could we do to move him before we were before the world was No as God sent his Son into the world of his meer mercy so he ordained him of the same 4. If Christ were thus ordained then he is no new Savior but the Lamb slain from the beginning of the world by whom all the Fathers have been saved Abraham saw his day and believed therefore none needs doubt or fear to trust in him He that believeth in him shall never be confounded nor make haste O that the Jews and Turks would believe this but they will one day be confounded with shame and make haste to seek another Savior when their former shall fail them 5. Lay for Christ ere thou lay a foundation for the world let him be first sought after Till we have Christ neither our persons nor works please God nor have we right to the things of the world nor any promise of blessing Before the foundation of the world As the foundation of the world was laid so it may and shall be unlaid and pull'd down and that by him that laid it The time will come when the Elements shall melt c. when the earth with all the works therein shall be consumed with fire As all things here be frail and of no continuance or certainty but subject to many alterations so the world it self that hath worn out many generations of people it self shall have an end already waxeth old Trust not to it it will deceive all that do It s like a great round Bowl whereon if a man should offer to stand it would roll away and lay him under feet if not break his back Too too many break themselves with the world onely Heaven lies foursquare But was manifest He is manifested three ways 1. By the Word and Sacraments 2. By his coming in the flesh 3. By his last coming to Judgement Here the second is chiefly meant for he was revealed in all Ages to our Forefathers in the Word and Sacraments but yet not so evidently and clearly as in our times in these last times wherein he was made manifest in the flesh Note here 1. The constancy and unchangeableness of the Lord who as he Ordained Christ before the world so he sent him in due time into the world The Lord is not as man that he should lye or repent his purposes are unvariable and his promises most certain and sure he wants no power to effect his Decrees and Purposes No length of time could make him alter or fail neither the wretchedness of the Age that he came in which was wofully corrupt when even they that bare the Name of the Church were defiled in Judgement and Conversation God notwithstanding would accomplish his purpose So it is with every one whom he elected before the world he will not lose one but in time afford them effectual means for Faith and Repentance no length of time no mans badness shall hinder this work The Lord had decreed to call and make his Covenant with Abraham and yet what was he but a blinde Idolater till God called him What also Paul who notwithstanding was ordained from his Mothers womb nay before the world to be a special instrument in the Church 1. This may comfort godly Parents over their children that be yet uncalled they may have hope they be in the compass of Gods election and so that God will one day have mercy on them Oh but they be thus and thus bad It s grievous indeed but that shall not hinder if they belong to Gods election Shall the wretchedness of man make the faith of God of none effect nay let God be true and every man a lyar wheresoever God hath any elect ones he will finde them out and remember them
though it be but in small matters yet he will hold it out though the other be never so peremptory till in conclusion they fall flat out this is nought in small matters it were better to yield so in Dealings Covenants Bargains Bonds men will have their right herein right may be extream wrong always provided that we give not away anothers right especially Gods Moses would not yield an hoof yet most men are stiff in their own will yield enough of Gods right as they will not suffer their Servants to play one hour in the week day but for the Lords day they will suffer them therein to play as much as they will 3. Whereas love does no hurt to any Whence comes all the hurt and mischief in the world Stabbing Fighting Quarrelling Railing Reviling Scolding Crying all the defiling of mens Wives Children Servants So for Oppression Bribery Thievery Cousenage false Weights deceitful Wares So Slandering Defaming Backbiting Mocking All these abound in the World I am sure they come not of Love it was never at the doing of them and those that will so readily provoke one another by words and deeds they care not how are far enough from love 4. For being provoked O Lord be merciful to us who can bear any thing but taunt for taunt quip for quip he shall have as good as he brings is common with every one How do men stand upon every small trespass Hence the innumerable Contentions and Suits in the Land thousands in a year for meer trifles wherein ten times as much is spent then is sued for which is a shame for England having had the Gospel of Peace so long Oh mens stomacks be up straight all their blood in their faces or looking as pale as ashes or secretly practising to revenge hand on the Dagger straight straight on the top of the house fly in our Neighbors face by and by so little love is there to forgive till Seventy I may say till Seven times so short Spirited as we can bear nothing and that which is worse if we have once taken up a displeasure it s not easily laid down but Sun after Sun Moon after Moon yea Year after Year it continueth quickly provoked hardly pacified especially truly It may be we live not in open enmity yet in secret grudging the heart not sound but ready to break out upon every occasion can abide nothing but Revenge which is fearful 5. Where is communicating of Spiritual good things Parents bring up their children brave but how few Catechize Counsel and Instruct them pray with or for them So for Servants They give them Meat Drink and Wages with work enough on the six days little caring how they spend the Lords day neither instructing them examining them or drawing them to hear the Word or Read and Pray What love call you this shew you not as much to your Beasts So for our Neighbors who admonisheth them that be out of the way do we not rather let them run on talking of their Infirmities behinde their backs and spreading them to their grace Nay do not many yea most rejoyce thereat what consolation to the heavy who takes it to heart how few are able to comfort fitly but utter vain idle if not more hurtful words to to such nay many rather laugh and jest at heavy conscienced persons every man saith Is he is Brothers keeper Nay alas so far from communicating Spiritual grace to them which they ought or to call one another to go to the house of God as they rather use all means by jesting at them troubling them c. to discourage them yea how many have given lewd and wicked counsels to others to the dishonor of God For outward things how backward are most from giving any more then they needs must What contentions at making of Rates For lending where is this but rather as if God had never given precept for it or as if it were like a Statute repealed which is of no use so is this duty That cursed Trade of Lending upon Usury hath eaten up and banished out of the Countrey this Christian duty of free lending What rich man hath almost at any time any thing to lend Some are so grim and austere as a poor man dares not speak to them for such a thing Some put so much to Usury as they neglect their Trading set none a work nor have ought to lend at any time but rather borrow and if a poor man happen to do any work for them they cannot pay him in a good while they are so bare for as soon as any money comes in it must out straight to Use as if it would burn a hole in their Cupboard if it lay there two or three days or a week Others are ever Purchasing and are ever in debt and will be then wrangle at Rates grudge at this and that are never fit to lend such bring a curse upon themselves willingly which is to borrow when as they might else lend Others are so miserable that though they have wherewith yet will not lend So for Neighborly dealing inviting visiting c. Love is very cold Here I may adde That there 's a great deal of counterfeit love Pot-companionship and joyning in vanity a deal of fawning crouching conguing c. a great deal of self-love making others faults great and their own small or none nay sometimes extenuating and making light of the vertues of others highly esteeming their own being ready to provoke and wrong others but bearing nothing straight provoked seeking their own in all their dealings and courses so making sure for themselves without regard to their Neighbors These be the times Now let every man examine himself and see how it s with himself in these who findes not himself ready to take things at the worst and have we not often done so when as afterward having heard that it was nothing so but quite otherwise we have been put to shame and forced to say for our own excuse We heard or thought it had been so The like might be particularized in the rest 3. The causes of the want of love 1. Want or weakness of Faith when our Savior taught his Apostles this Duty they said Lord encrease our Faith Assurance of pardon makes us forgive 2. Pride whereby men think highly of themselves meanly of others think they may speak or do any thing but that others may say or do nothing to them Onely by Pride comes contention but humbleness causeth love Pride makes men think themselves so wise and good as every body should say as they say and yield in all things to them when they do not they break the peace as Haman with Mordecai Pride cannot endure a reproof therefore could not Herod abide John Ahab Elijah and Micaiah Pride makes men think so highly of themselves and meanly of others that they will not bear any wrong but take the least in scorn 3. Covetousness this makes
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
ordained most men to destruction then is his justice greater then his mercy We must not measure his justice and mercy by the number of the one or of the other for if there had been but one onely saved it had been as great mercy as his justice in condemning the rest for if but one had been saved it must have cost the death of the Lord Jesus such was our misery Now what a mercy it was that the eternal Son of God equal with the Father and in whom he was well pleased should not onely abase himself to our nature but to our infirmities yea to sorrows and great indignities nay to death yea a cursed death O who can express this love It was a wonder he did not rather suffer us all to perish then his Son to endure the least of these Then he hath ordained the means of their condemnation namely sin and so is the Author of sin True he ordained and decreed that there should be sin in the world as he did of the fall of Adam but not as is sin and evil but as whereby and out of which God draws glory to himself and it was necessary that there should he evil in the world as well as good that a way might be made for setting out Gods mercy in pardoning some and his justice in punishing it in others but so as the Lord is no way faulty He ordained willingly to permit it as it hath respect of good in it but as no actor of it He put no evil in Adam nor any man but onely willingly permitted his fall c. 2. This should and may stay our mindes when we see any great Professors and men of excellent parts fall away It s no other then that an Hypocrite and one that never was sound nor elect of God is now discovered and let none that can prove their election be overmuch troubled onely walk reverently but never be dismaid with deadly fear They fell because they were not elect and you being elect shall be therefore sure to stand and thus our Savior comforts his Disciples That none was lost but Judas who was the son of perdition so did Paul the Christians notwithstanding the revolting of Hymeneus Philetus Alexander c. If it were not for this what a deadly fear might this breed in weak Christians to see those so far their superiors in knowledge and gifts to fall away Thus of the first The second is this That This was of his own will and for no cause out of himself for the Lord infinite in wisdom and holiness needs not as man to fetch the reason of his purposes forth of himself He will have mercy on whom he will have mercy and whom he will he hardneth He doth all things according to the counsel of his own will Is it not said O Israel thy destruction is of thy self and He that beliveth not is condemned and Except ye repent ye shall all likewise perish Cursed be the mouth that saith not so even that every mans destruction is of himself and his own just desert but we must put a difference between the decree of God and the execution of it God condemneth no man upon his bare will but his own just desert Sin comes in between the decree of God and the execution of his Decree as the cause of Damnation If then it be asked Why is any man condemned For his sin But why did God decree to condemn any Because he would As no man is saved but by Faith in Christ and Sanctification of life which yet is not the cause why God appointed him to Salvation but because he would so there 's none condemned but for his sin yet God ordained him not thereto because of sin but because of his own will If any ask further and why would he That a note too high for man or angel to sing but there in humility we must rest and not put the Lord to render a reason of all his decrees or doings which even princes will not do to their subjects he raised up Pharaoh c. even because he would get glory out of him and by his means This condemneth the Opinion of foreseen works good or bad as of this because he foresaw some would be bad and refuse grace he therefore Reprobated them c. but God loved Jacob and hated Esau not onely before the had done good or evil but before there was any thinking of good or ill If foreseen sin be the cause of Reprobation then on the contrary foreseen grace of Election but the Epistle to the Ephesians sheweth the contrary hereof Faith and Sanctification followeth upon Election as fruits thereof therefore go not before as any causes so do Infidelity and impenitency follow after Reprobation If foreseen sin had been the cause of Reprobation then we should all have been refused for he could not see us but all sinners But as the blinde man was not so born for his own or Parents sin but that the work of God in curing him by a Word might be seen so was it in this business Thus of the second The third is this That The Lord hath done this most justly His will is a rule of Righteousness and he can do nothing but most holily and justly Is there unrighteousness with God God forbid Though we cannot see into the justness of it yet we ought to acknowledge it The Sun may shine and that brightly too though a blinde man see it not Man was made holy and having free-will by his willing sin lost his state and still sins willingly It seems cruelty in the Lord to appoint most part of mankinde to Destruction He did it not as ayming at their Damnation but at his own glory which is more to be regarded then all the World And shall the Clay say against the Potter Why hast thou made me thus and thus may not he do as he list So may not the Lord get glory by his own creatures which way he will And do men for their pleasure hunt the Hare and Partridge or kill not onely Flyes and baser creatures but also Fowls with their grins in like maner appointing Sheep Oxen c. for the slaughter and shall not the Lord have as much Soveraignty over men the work of his hands we cannot make a Fly or Flea yea it s more reason that the Lord should be glorified if he would with the Damnation of all mankinde then that the killing of a Hare nay a Fly should serve to the honor or pleasure of the greatest Potentate of the world What if he had ordained none to Salvation who had had cause to complain Besides with what patience bears he with them and their blaspheming of him every day What marvellous benefits and comfortable good things bestows he upon them houses lands wealth health peace who might destroy and send them to
to Redeem it with the blood of his Son and to give his Spirit thereto to graft and unite it to Christ and to sanctifie and make it like himself How dear are our children to us God hath made us sons nay heirs the Lands we purchase be dear to us we are Gods purchase our members be dear to us God hath made us members of his Son 1. Oh if we be so peculiar and choyce to the Lord how choycely should we walk how should we set as great store by the Lord and his Commandments as he hath done by us He hath chosen us for his inheritance we should chuse him for our portion and make him so and his Word our Heritage as David did O how warily should we walk Every Christians ought to be one of a thousand the least as David and the greatest of the Angel as God we should shine so among others as Moses his face shone when he came down from the Lord that we may straight be discerned by our conversation who and what we are O how doth this tax the coldness and carelesness of many Christians in whom who can view any singular thing but we ought to be singular persons They omit duties in their Families or slubber them over as many Hypocrites who can upon any occasion be as froward impatient worldly as any other Is it not requisite that such as the Lord hath been at such cost with as to Elect them Redeem them call them by his Word and Spirit Sanctifie them c. should be extraordinary persons we should be much in those duties that the World and Hypocrites do not meddle with as private Prayer Examination Watchfulness yea against secret corruption and in those we do we must perform them after another fashion then heretofore 2. This is a comfort that God makes such special reckoning of his therefore though we have many and mighty Enemies yet we need not fear God is on our side he is about us as the Mountains about Jerusalem they must dig down God ere they can come at his overcome God ere they can conquer his 3. Terror to the wicked How dare they meddle to hurt or persecute any of these little ones lest their Angel be let loose to destroy them If Meroz were cursed for not helping them what shall they be that harm them They that rail on them mock and misuse them would do further if opportunity served 4. The wicked are of no reckoning with God for they be like the Devil and do nothing but sin against God and are his Enemies The wicked are as chaff and darnel the godly as wheat the good as the fish in the net the wicked as weeds and frogs the good as the vine the bad as the nettles and brambles the good as the tree planted by the rivers of waters c. the wicked as barren nay hurtful trees the godly be like good ground the wicked like that which bears thorns and bryars This should make them see their base condition and set less by themselves seeing God sets nothing by them and joyn themselves to the Lords people and labor to be such That ye should shew forth the praises of him c. The end of all these priviledges and this cost is that we might shew forth by word and deed all the vertues of God his Mercy Patience Wisdom Goodness c. shewed in our Election Redemption Vocation Sanctification c. Where note 1. That God hath not bestowed this cost on us in vain but that we might both sound out his praises with our mouthes and throughout out whole life shew forth the same O how infinitely stand we indebted to him But where is our zeal any thing answerable to the least of these unspeakable mercies vouchsafed unto us 2. That he did not Elect us because he foresaw we would shew forth his vertues but that we might so do If he had foreseen any works in us we might then have shewed forth our own Merits as his Vertues but that 's contrary to this Text and the whole course of Scripture Therefore we may say herein Not unto us but unto thy name give the glory 3. That he Elected us not to be idle but to shew forth his Vertues and this confuteth the Opinion of those that hold the Doctrine of Election and the unchangeableness thereof to be a Doctrine of Liberty and a gap to all licentiousness But he chose us that we should be holy and that not in shew to please men but before him even so as he requireth and accepteth 4. That the furthest end of our Election is Gods glory not our Salvation True he propounded that too but not as the furthest end So he ordained some to Damnation not that simply he takes pleasure in their destruction but to set forth his glory even the glory of his power and justice in their just condemnation so would he be glorified in his mercy in the Salvation of the Elect. Hence learn we To make the glory of God the end of all our actions and nothing else not profit not pleasure not preferment no not the Salvation of our own souls we must not Hear Meditate Pray keep the Sabbath flie from Sin do good to save our Souls for then we seek our selves but that God may be glorified the other must be minded in the second place Who hath called you He describeth God by a special benefit bestowed upon them namely their effectual calling from sin to grace and this he doth to confirm them in their Election whereof he had spoken before by which they might prove the same Note then that effectual calling is a certain argument of our Election I say effectual calling because there is 1. An outward calling common to the Reprobate as many are called but few are chosen and 2. An inward and effectual calling when the Spirit goes with the outward means and boars through the ear of the heart and opens the eyes and breaks through all lets and enlightens and changes a man admirably who before was not at all moved when he heard the very same things when God deals with the Reprobate he calls them outwardly but when with his Elect he goeth to work with his Spirit which passeth the power of Man or Angels the work is the Lords The outward instrument of effectual calling is principally the Ministery of the Word other things may prepare as the fire heats the iron but the hammer fashioneth it as affections the good conversation of others and the like Thus the Jailor was by an Earthquake some are gastered and first smitten yet rarely by some fear in the night or at some other time fearful thoughts lay hold on them But this is not conversion it s no other then may be in a Reprobate after they are brought by counsel to the Word
work will we be angry with him The Lord is much more equal and wise Now to discern these foul temptations from those which do arise from our own nature these notes may be observed 1. That they come suddenly 2. Violently being even forced into us 3. By their multitude being as thick as hailstones 4. That they come with such fears as often cost sickness faintness and the like which things usually be not of them that come of our selves which also come more leisurely and with more moderation 5. Such as be in such a degree of blasphemy against God usually rise not of our selves and seldom but in a Reprobate or one that hath sinned against the Holy Ghost as the Devil hath 6. Such as are against nature as to kill our selves our wives or children For the latter that arise from our nature they be sins whether they tarry so long as that they have got consent of will or not or so much as they have but inveigled the minde with some bait-like allurement yea but so as that either they do presently vanish so soon as they do arise or be cast out by us yet these I say be sins if with consent against other Commandments if without consent against the Tenth which ransacketh the heart more narrowly then any of the other It s true the longer they stay and the further they have prevailed it s the worse but the least and first thought against the Law of God is a sin and deserves the wrath of God as all Impatient Blasphemous Unbelieving thoughts all wandering thoughts when we be at the Word Sacraments Prayer or any good duty or any such on the Lords day all ill thoughts as that its in vain to serve God c. so also Disobedient Angry Revengeful Unclean Uncharitable thoughts God made us pure without any and may justly punish the contrary in us These first of all come from Original sin and who can bring good out of evil These bring forth bad effects and withdraw the heart from God to consent to and commit evil These are forbidden in the tenth Commandment else what This the heathen Philosophers never knew nor Paul himself a learned Pharisee till he was instructed in a more Spiritual understanding of the Law 1. This confutes Papists which teach That ill thoughts with consent be the least sins and that without consent they are none What is that then which Paul said I had not known that lust had heen sin but by the Law he knew that ill thoughts with consent were sins This Doctrine of Rome doth derogate from Gods glory and doth not humble a man to the purpose as it ought neither letteth it him see a multitude of such sins for which there 's cause he should be humbled 2. This sets out the absolute perfection and purity of the Lord who requires the purity of the heart and thoughts he made us perfect and requires that we should love him with our whole hearts 3. It serves notably to humble us on our knees every day to God for who knows how oft he offends this way O the innumerable vain foolish idle and bad thoughts that arise in our mindes in a day how in a Sermon or Prayer-while and on the Sabbath O if God should deal with us in justice he might condemn us for the least of these we should repent us seriously of these as of ill deeds This is that made Paul cry out O wretched man that I am and that makes the dear servants of God hang down their heads and humbles them continually and when others think highly of them for their graces they have matter to abase their vile nature and rebellious thoughts whereof some tickle the minde some get consent and are then cast out as some presently are repelled But how infinite numbers of them come through our heads as motes in the Sun as sparkles from a Fornace The want of the knowledge of these makes many a Christian when they look back at night see little to repent of which if they marked they might finde This is the Reason why civil persons be not humbled even because they take no knowledge of these thoughts whereof they have thousands on the Lords day in the times of Duties and against every Commandment whereof they take no knowledge or scarce of one of twenty and those whereof they take knowledge they think to be no sins as long as they break not out into words and actions Thought is free as the world thinks and judged at no Bar pay no Tribute True not in mens Courts because they cannot know them but before God they are and will be called in question who knows the thoughts and requires to be loved with the whole heart 4. This sets out the wonderful patience and abundant mercy of God that upon our repentance pardons so many thoughts 5. It s our duty to prevent them to the uttermost of our power and to this purpose we must labor 1. For the Spirit of God to be more and more abundant in us to mortifie this corrupt nature of ours that so this root being more and more killed may send forth fewer shoots this brand more and more quenched may send forth the fewer sparkles 2. To be ever doing some good to be in our Calling or some thing answerable thereto for if we be idle the minde will be ranging An idle person must needs have a corrupt heart swarming with ill thoughts for if the minde be not occupied about good it will be about evil its like Quicksilver ever stirring if we be riding working alone walking waking in our beds let our mindes be on some good And in duties we must keep our mindes earnestly bent thereto that being full already there may be no place of by-thoughts as when a vessel is full no more can be poured in Let 's covenant with our eyes and ears that they let in no ill thoughts especially in holy duties and on the Lords-day shut up all windows and doors so in praying whether conceived or read by our selves or heard of another our hearts must be set thereon that to every Petition they may say Amen So in hearing the Word we must be earnestly bent and fix our eyes on the Preacher and for the Lords-day be wholly in doing good and that earnestly In the time of the Sacraments both joyn with the Prayers then used and withal have holy thoughts by way of preparation and in the mean time have holy meditations about the matter present as long as we can then joyn in singing it must needs be a weary toil to them that cannot 3. To pray earnestly to God for his assistance but labor what we can all will not be prevented therefore must we grieve for those that come casting them out and that speedily They are as a flock of birds that we cannot let from hovering over our heads but may hinder from lighting on our heads if we nip
sicknesses grievous pains diseases losses crosses disgrace persecution at the hand of the wicked c. And thus will God have his Church afflicted either by his own hand or by the wicked 1. To humble them for sin past as Josephs brethren 2. To fetch them into the way from wandring and teach them obedience as David and Jonah 3. To humble them 4. To mortifie their lusts wean them from the world and quicken them to duty 5. Hereby also God sheweth that he will not bear with sin in his dearest Servants as he did not in David Moses Miriam 6. To confute the Devil and shew that Gods people serve him not for wages 7. To shew them their happiness is to come and that if God thus school his Servants that then he will deal severely with the wicked so that this may be a looking-glass to them 1. Seeing God will have it thus and that his course is to begin with his Children we must not refuse the chastening of the Almighty neither conclude against our selves that we be none of the Lords because of this as Gideon but if we can prove it by other reasons let not this dismay This is rather an argument we are the Lords though not of it self because the wicked are also thus met with yet to be taught hereby to labor to see the Lords minde and to make use and be patient is a good sign and know seeing we be chastened here we have happiness remaining for us 2. That none bless himself to be in Gods favor because of his great prosperity or for that his eyes stand out with fatness For Ishmael had the fat of the Earth and Esau the dew of Heaven and Judas carryed the bag They might rather conclude seeing they live wickedly and be not punished but prosper here that therefore there remains a fearful answer for them and so there doth as in the next clause appeareth 3. Neither ought Gods children envy or be discouraged at the prosperity of the wicked for they may from thence conclude that judgement is coming on them but for themselves that there 's happiness laid up for them for if God can afford his enemies the blessings of this life which oftentimes even his own have in a scant measure how great happiness will he bestow upon them in the life to come 2. It s of necessity that Gods Servants must here suffer troubles and that 1. In respect of Gods will he hath appointed us thereunto 2. In respect of our necessity Sin is so rivited into us and in our very nature as it must be no small nor easie thing to pluck it out from us O our infidelity pride hypocrisie self-love frowardness c. how near do these cleave to us and how fast do they hang on nay what a while is it ere an affliction works any thing to the purpose which therefore must either be long continued or have another joyned therewith Who hath not need to have his heart more mollified to be weaned from the world to be quickned to his duty c. how soon do we forget an affliction and therefore who hath not need to be remembred Therefore let us not be against the Lords chastning It s better to have a strong purgation then to fall into spiritual diseases and dangers whereunto we shall else be subject there 's no rule in the world among children without rods Neither use we untimely means or make over much haste to get out of them but crave rather to be better renewed and increased in Faith Patience Humility c. our care is comfortable At the house of God that is The Church of God as it s said of Moses That he was faithful in Gods house God walks in the midst of the seven golden Candlesticks He is among his people and in his Church to direct comfort protect and provide for it as a careful housholder for his family He is with us to the end of the world and dwells in every Believer by his holy Spirit 1. This serves for instruction to duty both to God our Housholders and other our fellow-servants Towards God 1. We must behave our selves as such as belong to such a Family Joshua and Cornelius had godly Families God will have none that shall behave themselves unseemly or not be subject to the Orders of his House we must not be away at meals when the Family meet If God finde our place empty when it should be full as at Word and Sacrament he will be much provoked if the second time beware c. 2. We must follow our work hard that our Master sets us about for he hath no idle persons in his Family we must therefore know what is our work in our general calling as that we must walk holily righteously and soberly what in our particular as a Magistrate Minister Housholder Servant Husband Wife c. He will pay well and therefore looks to have his work done well and faithfully neither must we refuse any work he sets us about as some skemish Servants do in our time but do whatsoever he requires knowing that he appoints no work but what 's fit and meet and we must be at his hand always not as retainers God hath no such but houshold Servants up-rising and down-lying 3. We must bear patiently the rebukes of our Master and his corrections when we have done amiss yea learn to amend there by not murmuring nor answering again 4. We must take our Masters part when we see him misused or his goods imbezeled he will else pull our coats over our ears as unfaithful ones Towards each other 1. There must be no contentions between us an honest Housholder will not endure it in his Family much less can the Lord away that there should be in his How shall then the work go forward 2. We must love and joyn together against the Enemies and defend one another in goodness not hinder but further one anothers works and not envy that any of our fellow-servants do more work then we let us do what we can and when we cannot yet be glad that our Masters work go forward 2. It serves for comfort to all that be of the Lords Houshold They shall want no good thing no direction comfort strength against temptation If we use the means and make known our wants to God he that requires us to work will not suffer us to want wherewithal yea for outward things we shall not want what is meet He that bids us provide for our Families and saith he is worse then an Infidel that doth not will not fail us in our lawful endeavors Haply he will not always give all we desire but what is meet and hereafter we shall be taken up to his other house in Heaven when we have been sufficiently purged here 3. It may be for terror to all that misuse Gods Servants or reproach and buffet them when they be at
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
Apostles and Teachers the Devils disciples which pen Books stuffed with Errors either under the Names of the Apostles that so they may the sooner beguile and get credit to their Lyes or else without Names lest being found out by their Names they should suffer and be brought to punishment for their Errors or their infamous Names being seen in the forefront of their Book should cause any judicious and honest Reader with indignation to cast it away The Apostle I say contrariwise having the sound and holy Oracles of God from Heaven to deliver unto them puts to his Name There are many worthy Works I confess which have no Names put to them those especially which were written in the times of Persecution whereof the Authors howsoever desirous to spread the Truth of God hated and persecuted hereby notwithstanding shunned the hands of cruel tyrants This is not for any fault in the matter but only avoiding danger in speaking of the truth This is no disgrace to them but to their times and their enemies for men need not cast themselves into peril till God call them This condemns the vile practice of the wicked which hide themselves in the dark and in corners lewdness not abiding the light We must do nothing but that we dare put our hands to it and our Names We must do as the Angel did that rolled away the stone and sate upon it when he had done as if he should have said Let me see who will control that which I have done We must do so as we may bid our Adversary write a Book against us for any gross or unlawful thing we have done and stand in Alas what a folly is this you flee mens eyes but can you flee the eyes of the Almighty And if you cannot abide mens censure how shall you be able to stand before the Judgement seat of Almighty God who is a consuming fire An Apostle of Jesus Christ The word is general and signifieth one sent but here as elswhere often it is taken specially for one and the principal sort of Ministers differing from all others in these particulars 1. They were immediately called by Christ own mouth and sent abroad Many were called by him for Disciples and out of those he chose his Twelve Apostles 2. They had a larger measure of the Spirit then others so that they could not erre in their writings 3. They had also a larger Commission Go ye saith our Savior and Teach all Nations They were to preach to all the world but this Calling is ceased This notwithstanding it hath communion with all other sorts of Ministers that they were called and sent No man saith the Apostle takes this honor to him but he that is called of God as was Aaron and so were also the Prophets There are two things required in a Minister 1. That he be lawfully called and 2. That being in he discharge his duty faithfully Touching a Ministers Calling it must be both inward and outward 1. He must have an inward Calling from God which appears 1. By an aptness and competency of Gifts to teach and edifie the Church of God 2. By a willing minde to employ the same seeking not his own advantage and ease but the glory of God This makes the Minister As when God calls a King he gives him the heart of a King So if he appoint a man to be a father of Souls he fits him for it 2. He must have an outward Calling from the Church and those that are in place to alow and disalow Ministers whose approbation they must have which is not to make them but to approve of them for their further comfort that they may more boldly go forward The Brownists call us Bishops-Ministers because they call us to this Office but they do but alow and approve whom God hath made Both must necessarily concur the one go along with the other He that wants the inward though he have the outward is not a true Minister of God yet his actions are not to be esteemed nullities and void and he that in ordinary times having the inward wants the outward goes not to work humbly as he ought Well did Peter declare himself an Apostle one sent from God a Messenger who was to deal faithfully in his Message For he publisheth not here his own Inventions Poets Fables Heathen Stories Philosophers Conceits or mens Devices and Opinions but the holy Oracles of God from Heaven So must every Minister of God speak as the words of God What is the Chaff to the Wheat either ones Opinion to establish anothers Conscience But why doth he call himself by this great Name of his Office and put this high stile before his Epistle Not for vain ostentation or for his own sake but for the peoples good even to procure with them the more authority to that which he was to write for who should dare to refuse that which comes from the Lord Jesus the eternal Son of God the Light of the world the Savior and Judge thereof Nay who should not with all high reverence submit himself thereunto So did the Prophets begin The word of the Lord Thus saith the Lord whereby they set their peoples faith on work to look to God and not to men Hence let the Ministers of God learn to procure what credit and authority to their Ministery they can signifying often that it is Gods will thereby drawing their peoples mindes upward from the instrument They must deliver such soundness of Doctrine as may be food it self not froth which accordingly they must deliver in a grave and religious maner adding thereunto as Prayer so also a godly life and all little enough considering the prophaneness of our hearts that so little regard what we hear yea hear without preparation or reverence being of us no sooner gone then forgotten But how dares he call himself an Apostle that had deserved by his most shameful threefold denial of his Master to be utterly discarded of his Office and utterly cast away for ever By the grace of God he doth this by Faith apprehending the mercy of God towards him and he doth it to publish his grace and favor who had upon his true Humiliation and Repentance not only forgiven his sin and received him to mercy but restored him to his Office again Go your way said the Angel unto the Women tell his Disciples and Peter that he goeth before you into Galilee And afterward our Savior by a threefold Commission restored him to his Office from which by his threefold Denial he had shut himself Hence note That Repentance will wipe away our sins and make them as if they had never been Joel 2. 12 13 14. Mic. 7. 18 19. 1 Joh. 1. 9. which 1. Shews Gods unspeakable mercy towards penitent Sinners 2. Is a matter of endless comfort to us which through our corruption fail and sin daily
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
light and be a peculiar people to him zealous of good works walking worthy of the Lord which is by pleasing him in all things we must be ravished with zeal towards him as he hath been for our good The zeal of the Lord of Hostes hath done it Oh how this rebuketh the scant duty that God hath from us again We receive abundant mercy but return poor sparing obedience what slender zeal in Prayer or works of mercy How quickly are we weary of well-doing What small things will we stick at to God that stuck at nothing to us If he should call us to part with our Goods Country Liberty it were no more then Christ did for us yea if to dye did not he even dye for us It teacheth us also to shew mercy one to another in giving forgiving and the like herein the Lord himself going before us as a patern of imitation It sheweth also the miserableness of our estate that without abundant mercy we can never be saved therefore must we seek for it earnestly and betimes as becometh those that need such an infinite thing which condemns the notable carelesness and desperate boldness and presumption of the World that put off seeking for mercy till the latter end as if they had it at command But do they think abundant mercy is so easily gotten Many have not found it so nay they shall with Esau howl for the blessing and go without it because they despised it when it was so often offered The foolish Virgins sought to enter in when it was too late By the resurrection of Jesus Christ from the dead The means whereby we are begotten to this hope namely the Spirits assuring that Christ Jesus is risen for us and giving us power through his resurrection to rise to newness of life The benefits that come to us by Christs resurrection are many 1. We are hereby assured that he hath fully paid our debt and discharged all for if one sin had remained unsatisfied for the justice of God could not have suffered him to have risen again 2. Hereby we receive power to rise to newness of life 3. Hereby we are assured of the resurrection of our bodies at the last day The same power that did the one shall be able to do the other The head being risen will draw all the members after it We should therefore often meditate on our Saviour Christs resurrection and the benefits thereof especially on the Lords-day the day whereon he rose again by which very day we are put in minde thereof and among other things we must labor by Faith to draw vertue from his resurrection whereby we may be more and more enabled to walk in newness of life for as our Regeneration hath two parts a dying unto sin and rising to newness of life so have these two springs Christs death and his resurrection Verse 4. To an inheritance incorruptible and undefiled and that faâ—eth not away reserved in Heaven for you HEre he explains what we are called to namely the lively hope of the Kingdom of Heaven which as it is here termed an Inheritance so is it in the next verse Salvation This is called an inheritance to shew us the nature of it being also described by sundry properties under divers-phrases as if no words could sufficiently express the same Those shew the perpetuity and purity thereof as also how we shall come by it it s reserved for us but where in Heaven where it s out of danger but how shall we come to it being here on earth among many dangers We are kept for it and that by a mighty hand even the power of God by the mean of Faith kept I say unto this Salvation prepared long ago and which shall be shewed us in the fulness of it even at Christs second coming An inheritance Therefore no purchase no wages of a servant but an inheritance given by a Father to his son not such as many heirs have entailed or as any natural son which hath it by a kinde of right after his father but an inheritance of Adopted children taken in as the childe of a Traytor nay a Traytor himself and so made heirs then which what can be freer This is said to be given and what 's freer then gift This serves to confute not onely the gross Opinion of Papists that we God setting us forward and helping us can do such things as whereby we can merit Heaven and Salvation but that which is more nice is of those which say that we have no good of our selves but that it s wrought in us by God alone yet now look for Salvation by their Holiness and Sanctification No God forbid for our Sanctification being imperfect God might justly condemn us for it and count our works a polluting of his grace therefore David saith No flesh before nor after grace can be justified in thy sight not onely by nothing of our own but by nothing that God worketh in us What differ these men from the proud Pharisee he attributed his holiness not to himself but to God and thankt him for it but he thought this would merit that he was not so and so as others and challenge something at the hand of God and therefore was rejected True it is God not onely disproveth not but liketh and accepteth of our works though unperfect yea crowns and rewards his own grace in us yet not for the worthiness of the work but for the persons sake that is in his favor by Jesus Christ whose perfect righteousness is imputed to make a supply of our imperfections and wants Seeing therefore it is an inheritance every way free bestowed upon us onely by right of Adoption in Jesus Christ which by his grace he hath called us unto let us so acknowledge it to the glory of God and like Adopted children love our Father fear him be zealous for his glory and take his part Incorruptible c. Now he describes it rather setting down what it is not then what it is which no tongue can express it is without end perpetual called therefore everlasting life Life for the excellency Everlasting for the continuance God endures for ever and ever so the happiness of his servants no death there to deprive us of it or take us from it no sin there to provoke God to take it from us it abides firm for ever it cannot be moved All earthly inheritances are subject to decay liable to a thousand perils alterations and troubles they may be taken from us and we from them by death How were the Canaanites put out and the Israelites succeeded in their places How did the Chaldeans displace them as themselves were by the Medes and Persians These things below are the meat that perisheth uncertain riches a treasure which moth and canker corrupt and whereto theeves may break in and steal whereof
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
we had been yet in our sins yet under the curse as if he had suffered and had not conquered and entred into glory we had been never the better It was needful that Christ should suffer for us for we by Adams fall were plunged into sin and so in danger of the curse of God and lyable unto all wrath here and hereafter This Gods justice could not suffer him to remit but the death threatned must be paid To this end our Savior became man and suffering all that was due to us thereby discharged us He was arraigned before an earthly Judge that we might never be brought to our answer before the heavenly accused that we might be cleared condemned that we might be acquitted before God counted among vile sinners that we might be reckoned among the Angels spitted on that we which had deserved that God should for ever have spitted on our face shame and confusion might be received into favor did undergo the curse that we might be blessed dyed that we might live c. then this there was no other way whereby we could have been discharged See Isa. 53. 1 Pet. 1. 19. 2. 24. 1 Iohn 1. 7. Rev. 1. 5. Hence perceive 1. The depth of our misery 2. The unspeakable love of God and Christ Jesus 3. Comfort to all that have their part in Christ all their sins and punishments are discharged crosses and death are now become blessings no punishments of sin whoso do not by Faith take hold on him must suffer for their own sins and that for ever 4. That as we are to hate sin with a deadly hatred so must we testifie our love to him that hath redeemed us at so high a price Numbers will talk of Christ that he dyed for their sins which yet are so far from being humbled to repentance hereby and to turn from sin to God as that they seem rather emboldened and heartened to run on in sin and sin more freely such vile wretches crucifie Christ again neither shall have any benefit by his death And the glory that should follow It was necessary that he should have overcome else had his death been in vain Hereof there were three degrees 1. His resurrection 2. His ascension 3. That he shall one day come into judgement bring all his servants into his glory whereunto may be annexed the consequents of each But how shall we come to glory even by the same way that our Head our Lord and Master hath gone before us namely by sufferings for through many afflictions we must enter into the Kingdom of God and God will have the Members made conformable to the Head It followeth hereupon 1. That afflictions or persecutions are no ill sign but rather of the way to Heaven and glory it should encourage us to suffer seeing glory follows and a great reward ensues thereupon 2. That those which will suffer no affliction nor persecution for Christ and the Gospel but shifting themselves therefrom aym at the glory of the World are not in the way to glory but shame hereafter will be their portion Verse 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from Heaven which things the Angels desire to look into YE have heard what the Prophets searched into and by what guide now see what was revealed unto them how far forth they were satisfied namely that the things which they sought into even the time of Christs coming should not be in their days but in ours They took the pains we have the gains They laid the cloath and we come to partake and feed on the dainties The fruit of their ministery was to our benefit So that we have the advantage of all our Forefathers of the Old Testament Unto whom it was revealed that not unto themselves c. Lo say the Anabaptists the Jews foretold many things of Christ but had no part in him themselves those concerning us They had Canaan and temporal benefits and looked no further But how absurd this is we have already shewed having sufficiently proved the contrary And these words are not to be understood of Christ or of the substance of salvation but of the time of his coming and of the maner and measure of revealing him to them more darkly to us more clearly to them more sparingly to us more fully They believed in Christ that was to come we hear of Christ already come and that he hath finished all things and how and thus are we to understand Heb. 11. 13 33 39. where there seems an opposition They received the promises that is the fruit of them and salvation by Christ and they received not the promises that is saw not the exhibiting of Christ who was promised to the World For more plainness there was never but one Covenant between God and his people from the beginning till now nor shall be which is the Covenant of Grace except we mean the Covenant of Works which was between God and all mankinde in Adam the foundation and matter whereof was our own strength and righteousness but this was soon at an end Adam had soon broken this and overthrown himself and with him all us The Covenant of Grace then the Lord entred in his great mercy with Adam in Paradise which was founded in Christ Jesus requiring of us to believe in him and repent of our sins and he would forgive us our sins and give us salvation and life eternal This for the substance thereof was never altered one jot onely the Lord hath revealed his Son more fully to us more sparingly to them more plainly to us more darkly to them Herein may be considered both the Author Matter Form and End The Author the same God to them and us The Matter Christ Jesus the same to them and us The Form was generally also the same for as God required Faith and Repentance of them as well as of us so he gave them the same means for the working thereof the Word and Sacraments The End the same viz. the Salvation of his Elect and Eternal life The difference is in the measure of his giving them as also in the persons to whom then was it to the Jews onely who were the peculiar people of God now the partition wall is broken down and the Covenant is to the Gentiles as well as to the Jews So also for the measure he spake to them by visions and dreams to us by his word and when to them by his word it was both more sparingly and more darkly Also our Sacraments compared with theirs are as fewer so more easie and more significant and for the Spirit they had him more sparingly except some extraordinary persons whereas it was promised that
he should be poured upon us And for the common people they are far inferior to Christians now they saw Christ to come afar off we already come yea that he is dead risen ascended and shall come to judgement They had him under Types and Shadows we have the substance the body it self their 's was as the seed time our time as the harvest they had the twilight we have the noon day And there was great reason that the time when Christ himself should come should bring more glory with it as the coming of a King himself hath more solemnity and priviledges then when the Kings Harbenger comes before and that when the sun of Righteousness should arise there should be more light then before But why did God send his Son no sooner and not in their time rather A. We must not quarrel with God we may as well ask him why he made the world no sooner why he put distinction between the summer and winter day and night We must know that all things are done in infinite Wisdom and Justice by the Lord though we know not always the reasons of his dealings He came in the fulness of time he could come no sooner nor tarry any longer we are to thank God that he is come The difference between them and us is onely in the measure of Revelation and means therefore we call their time the Old Testament or Covenant and ours the New not two but one onely the Covenant to them was sealed in the blood of Bulls and Goats ours in Christs own blood as he himself witnesseth The cause why their time was called the time of the Law ours the days of the Gospel was not but that they had the Gospel also preached as Adam in Paradise so Abraham so the Jews in all their sacrifices and cleansings but because then the Law was so much preached and the Gospel so darkly and sparingly as now the Law more sparingly the Gospel more frequently Neither is God to be charged with inconstancy because he taught his Church otherwise then then now he doth no more then a Father for training his children up otherwise when they be children then when they are men grown he doth both in wisdom The Lord trained on his children in their infancy by those babish rudiments fit for the time reserving greater things for the grown age of his Church yea such is his constancy that he hath never altered the way of Salvation but hath ever been the same from the beginning and shall be Seeing then that the Lord hath honored us to live in these days and revealed his will so plentifully O how joyfully should we embrace Christ Jesus and labor to be found answerable in Knowledge Faith Repentance Zeal and Holiness Our Forefathers saw but a little and took great pains for it and were glad of it How glad then should we be of that we have Simeon waited for the consolation of Israel and was so glad that he had seen and taken Christ in in his arms though then in his swadling clothes that he was willing to dye O how joyful would he have been if he had seen his Miracles heard his Preaching known his Resurrection Ascension and Glory as we do David was so glad of the Word that he accounted it better then gold and silver and sweeter then the honey and the honey-comb and Job esteemed it above his appointed food Alas What a little had David especially Job in respect of that we have we have the whole Old Testament which some of them had not and the New also an Exposition and Commentary thereof which they had not at all How cheerfully then may we come to Christ and believe in him How should we walk that know he is gone up to heaven to prepare a place for us and will come again to receive us But alas if the Lord come to look for these fruits where be they Alas to whom is the Gospel welcom How many be there that would as willingly there were no Preaching as any and are there not many that hear onely for the fashion that will hear but when they list The Lord publisheth his Gospel and offereth his Son to the world but alas men have more minde to their Oxen Farms Pleasures then to imbrace it many savor not of the Gospel many count it rather a burthen then a jewel yea of those that hear the word usually How few are there that hear it with delight how few finde such need of Christ as they desire him more then all the world as they will willingly stoop to his yoke and serve him And as many have no more knowledge then if they had never had the means thereof so even they that have some measure of knowledge make no conscience of their ways are utterly void of Reformation Thus do not they take thankfully this great jewel of the Gospel the onely glory of the World but most unkindely requite the Lord yet what 's their saying They hope to be saved by Christ as they that believe stedfastly in him but how they came by their Faith or any good fruits thereof they can shew none For this God must needs have an heavy controversie with the Land and were 't not for a remnant that he hath to gather we should quickly perceive it O therefore let our conversation be such as becometh the Gospel bring we forth meet fruit to the pains God hath bestowed on us But as for those that live and make no account of nor receive any profit by this Gospel their condition will be heavy God will take his Word from them or snatch them from it and not onely Abraham Isaac and Jacob and old times shall rise up against such but even the good Souls that saw but a little light fifty or sixty years ago and had but a little knowledge for the means were small yet were zealous and godly and sundry gave their lives for the Truth even these I say shall rise up and condemn them Then would they be glad of one of the days they have had but shall not have any Awaken therefore to day while it is called to day for we may fear it draws to night-ward towards the Sun-setting of the Gospel The things which are now reported unto you by them that have preached the Gospel unto you c. The second part of the commendation The same Gospel preached by the Prophets was also preached by the Apostles since Christ men that were trained up with Christ all the time of his preaching and were witnesses of his Life Death Resurrection and Ascension These have preached this Gospel and that not of their own mindes but by the Spirit of God which was sent down from heaven upon them and that in an extraordinary and visible maner The Prophets preached of the same Christ and that by the Spirit as we have heard so that they and the Apostles agree notably in one
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
come to true repentance therefore put it not off it s not the work of a day or sickness the fittest time to be allotted thereto but constantly to be set upon till we shall attain thereunto As obedient children Or children of obedience that is given to obedience and studying thereto with all their might of body and soul as if you could imagine obedience to be a creature and a mother that had children resembling her self so must we be the contrary hereof is elsewhere expressed Children of disobedience that is given over unto all disobedience and in other places the like phrases and to the same purpose are used see 1 Kings 21. 5. Psal. 50. 18 19. Mat. 7. 23. Hereunto the Apostle exhorteth for that they were called to be children which strongly enforceth this duty of obedience Obedience is that which God still calls for which he doth again and again require at our hands its better then sacrifice as contrarily rebellion is as the sin of witchcraft The Israelites doubtless spake well But O that there were such an heart in them saith God that they would fear me and keep my commandments always Neither hearing the Word nor knowing or speaking of it pleaseth God without obeying nothing else can comfort our Souls and Consciences in death nothing else can approve us to be the servants of the Lord or that we love him or that we shall continue to the end His sheep hear his voyce and follow him For the maner of our obedience 1. We must obey not to halves or where we lift but in all things not as Saul or Herod Nadab and Abihu there were the same persons incense censers altar that should be onely the fire was not the same who therefore were punished by fire from heaven 2. We must not on the other side run without our errand nor do things whereof we have no commandment this is no obedience be it never so costly or painful have it never so goodly a shew And here falls to the ground all Will-worship of the Papist to whom it will be said Who required these things at your hands as also all good intents without warrant of the actions How was God displeased with them that offered their sons and daughters to the fire having no such commandment from him Moreover we must obey the Commandment of the Lord be it never so strange harsh unpleasing or contrary to Nature denying our selves contrary to custom though all the world counsel to the contrary and that not indenting or covenanting with the Lord beforehand for wages or success as to say I would do such a thing so I thought no hurt would come of it or that I should thrive in that course or that I should not meet with trouble no we must follow the Lord as the blinde man follows the staff of his leader and chooseth not his own way Thus did Abraham in forsaking his own Countrey at Gods Commandment in his old age it was his Native Countrey that wherein he had lived so long he was to go he knew not whether He had questionless contrary counsels of his Neighbors What a mad man are you to remove now and seek a new dwelling in your old age you are here known here are your Kindred you know the Countrey and have thriven It s as if one should remove a tree that hath grown long in place into another place when its old Well for all those he persisted in his obedience to Gods Commandment The Jesuits train up their Schollars in strange obedience as that they must do whatsoever their Superiors bid them and that speedily without questioning as to water a rotten tree to pour a vessel of good wine into a gutter to set trees with the roots upward c. when his Superior calls him to go in an instant and not to stay to make up the circle of an O when he is writing and made the one part of it he must not stay to make up the other part They to justifie this and provoke to obedience tell a miracle That one thus called of his Superior and leaving his O in the midst half made at his return found it made up a perfect O and so gilded that it shined c. Such obedience owe we to God and these rules be very good so as the Commanders and Commandments were good We must obey God directly and never cast about beforehand what shall be the end we must leave it to him and to obey him must needs fall out well Abraham did not amiss but sped well in obeying God So Noah and the rest Abraham never shifted for himself but twice about his wife and he was like then to have spoiled himself if God had not helpt him out of the bryars So Jonah Our own Devices never succeed though never so likely But we have such reaches before-hand that mar our obedience Oh if I were ruled by the Preacher I should not thrive by plain dealing nor wax rich or if I should leave such a course or such a course I should be poor If I should do thus and thus I should come to trouble but let us do our duty and let the Lord alone for his part to look to us in obeying him we cannot do amiss The wicked will leave their sin a little while it may be through Sickness or Fear or Counsel as the Dog that is beat from the Carrion or called away yet hath a Dogs eye back again after it and will be at it again as soon as one's back is turned yea and if haply they give good words yet will not their doings be answerable 3. We must obey without reasoning the case or consulting with flesh and blood we must binde Reason hand and foot to follow God as it were blindefold as Abraham in offering Isaac and Joshua in compassing Jericho and not as Naaman the Syrian Our Reason proves a very great enemy to obedience 4. We must obey whosoever or whatsoever be against it If Profits Pleasure Farm Oxen c. calls us away and God invite us we must follow him else have we no part in him If Father Mother Friend nay the Wife of our bosom entice us from him we must not give ear to them nay if our right hand eye or foot offend us we must cut them off and obey God He that hates not father and mother wife and children yea his own life for my names sake saith our Savior is not worthy of me yea if any should command and threaten us contrary to our obedience unto God we must not yield to them but rather obey God then them 5. Speedily not hereafter but to day while it is called to day c. not repent hereafter when I have taken my pleasure a while longer hear Sermons when I am thus rich have Prayer in my Family when such
businesses and le ts be over nay thou mayest be dead or meet with more ere they be gone 6. Voluntarily not be haled onely by pain and misery as Pharaoh God loves a chearful servant 7. Constantly not for a while as Joash but as Caleb and Joshua followed the Lord to the end yea when most revolted See the contrary punished in the Prophet that came from Bethel We must not be weary in well doing Reasons hereof may be these 1. Gods Soveraignty over us we Clay he our Maker 2. His Will a rule of Righteousness 3. His great mercies every way even to the worst but to his children wonderful ones 1. This condemns them that are so far from obeying and that in all things and after this maner that they will obey in nothing but as if they were set to cross the Lord what he forbids they love what he enjoyns they cannot away withal They live like masterless men as if they ought nothing to any were beholding to none What art thou not a piece of Clay the Lord thy Maker even he that threw Angels out of Heaven Adam out of Paradice opened the Earth rained down fire and brimstone on Sodom c. If his Soveraignty move thee not consider I beseech thee his Goodness Who hath nourished thee up given thee a comely body a reasonable Soul and so long kept thee that thou art not now in Hell What 's all this for that thou shouldst flie in his face that gives thee bread He lets thee hear his Word calls thee to Repentance c. Is it that thou shouldst tread these things under thy feet Oh thou art of thy father the Devil whose works thou dost and except thou fall down at the Lords footstool and humble thy self before him he will confound thee O consider this all ye that now forget God 2. It condemns such also as obey God to halves and in what they list in the mean time lying still in some beloved lust So Pharaoh obeyed so Herod and Saul But as Moses would not part with one hoof so will not God have us cast off any one Commandment God will have no parting Stakes The Devil like the Harlot would be contented with the one half but God like the true Mother will have all or none If God were so revenged of half-obedience under the Law what then now This halving is an Argument of no true Faith for that purifieth the heart also of no Repentance for he that repents truly of one sin repents truly of all Whosoever therefore thou art that dost thus thou art in the gall of bitterness and bond of iniquity thou art in the state of damnation If thou livest in the practice and love of one known sin profitable or pleasing this one shall be enough to sink thee down to destruction as one leak in a Ship may endanger the whole and one gate in a City open let in the Enemy 3. This rebukes the servants of God that yet walk not in that obedience that were meet but leave undone this and that duty slighting over others and letting loose their affections and lusts O this is not the chearful and constant obedience that we ought to perform in all things If neither his Authority nor his outward Benefits will move us consider we his love towards us in Jesus Christ that of children of wrath he hath made us his children that by giving his Son he hath freed us from Damnation and means to save us Oh the Name of Children calls for much obedience as the Name of Brethren should still all Controversie And this is the Argument which the Apostle here useth to perswade to obedience Oh we be Gods Children Children ought to obey their Parents there 's nothing more uncomely then the contrary much more we the Father of our Spirits Christ the natural Son was obedient to the death How obedient then must we be being but adopted ones Again That he hath called us to the hope of such an Inheritance what obedience doth this challenge For this is the force of the coherence of Verse 13. with those that go before Wherefore gird up the loyns of your minde c. That is Seeing God hath done such and such things for us let us trust perfectly on that grace that is brought unto us and walk obediently Yea the more we profit in obedience the more comfort we may have that we be the Lords and have true Faith the more will our comfort be also in our death So many of us therefore as can prove our selves the Lords do we labor to walk worthy hereof in all due obedience and for others that know not they are the Lords let them try it by obedience Many Covetous Usurers Oppressors Swearers c. will say they believe no be tryed by this rule If your heart stand to obey all Gods commandments it is so but while you live in any thing you know is sin you are voyd of Faith Other poor humble Christians that hate sin deadly and unfeignedly desire to please God in all things yet say they cannot believe Why who hath wrought these things in you Not flesh and blood they are the gifts of Gods sanctifying Spirit therefore they come from Faith as if we see a Sun-beam we say the Sun is risen if an Apple that is good we say there is a good Tree Except therefore you will say that men can gather Figs of Thistles or Grapes of Thorns you cannot deny but that you have Faith wheresoever Sanctification is there Faith went before O but I finde it but weak yet as long as it is in truth with desire of increase it presupposes Faith as if we see a Sun-beam though but dimly yet we say the Sun is up after it will shine out more clearly So we say it s a good Tree though the fruit be small at first so long as it is good If any shall say I feel in me no such thing now therefore I have no Faith what shall become of me Was it ever so with thee Look to the time past and thou must not deny the mercy of God shewed thee Thou canst not deny but it hath been so then thou hast had Faith then hast thou Faith still though it seem raked up in the ashes when thou with the bellows of Prayer and the Word and God with his Spirit shall blow away these ashes it will uncover it self and burn out again Not fashioning your selves c. There are two parts of Obedience or Repentance a dying unto sin and a living unto righteousness a renouncing of lusts and imbracing holiness a ceasing to do evil and a learning to do well an abhorring of that which is evil and cleaving to that which is good a putting off of the old man and putting on of the new he that hath the one hath also the other they
we profited in the hatred of evil as we have gotten in the love and practice of the contrary good and no otherwise If this would serve for men to leave evil many would be Christians but this is but half he that stands here will come but half way almost onely with Agrippa to heaven not altogether Repentance hath two feet he that stands not on both is a lame Christian. If there were a Preferment for a man at London and he should go half way and there stay would he not lose it might he not also be justly accounted a fool a negligent and lazy person Such are we if through lack of one part of Repentance we deprive our selves of heaven But as he which hath called you is holy c. Speak we first of the Exhortation unto holiness ver 15. then of the Reason enforcing the same ver 16. Touching the Exhortation it s to Holiness whose extent is in all maner of Conversation which is set out by a Simile viz. As God is holy who is described by a main benefit bestowed on them Their Calling But as he that hath called you is holy so be ye holy c. The Exhortation then is to Holiness we were made holy at the first we are now filthy and unclean we must have the image of sin put off and a new image of God put on we must be sanctified persons set aside for the Lords use as the Shew-bread that none might meddle with or put to any other use We must be for the use of neither Flesh World Devil but for Gods use onely we must have no more Body Soul Wit Will Reason Hand Eye Finger or Foot but for the Lords use This is the will of God even our Sanctification Angels our fellow servants be holy Heaven the place we look for is holy no unclean person comes there God hath also given us his holy Word and holy Sacraments to encrease us in holiness so holy Sabbaths and his holy Spirit This the end of our Election This the end of our Redemption This the end of our Calling Yea As without holiness no man shall see God So The inheritance is prepared for them that are sanctified 1. This condemns such as are so far from holiness as they give themselves over to all maner of lewdness and prophaneness and mock at those that desire any better Oh you be of those holy ones of the holy brotherhood and what are you of the prophane ones as Esau Take heed you will speed as Esau did If you be not holy you shall never see God but as Belshazar saw the hand-writing to your terror Is it not too much you be prophane your selves but would you that others also should be so too Doth not God enjoyn holiness speaks he not to all Therefore except you will publish to the world that you are marching in the Devils Rabble and have renounced your part in heaven and vowed your own destruction break off your fins by Repentance and cease to be for the Devils use any longer Confess and cry for pardon of that is past enter a new Covenant renounce thy old Master with whom is ugly works base scullery woful wages 2. This also condemns all civil persons that rest herein you must exceed this else you cannot enter into the Kingdom of heaven It s great pity that many men of very fair carriage are no better for themselves and they trust to their honest and just dealing with their Neighbors but alas it will deceive them for want of holiness Alas that you will see nothing into the first Table How little do most regard the true Worship of God and the Spiritual use of it How seldom do they pray or have any divine Meditation How little regard they the Sabbath How often swear and such persons be the best Papists we know In all maner of conversation Not where when to whom and what we list but at all times in all places towards all persons and in all things as God is holy in all his ways and works 1. This serveth to rebuke those that will yield in some things only what is it if a man be not covetous if he be proud or unclean c. some will yield in great matters but in small do as they list as to swear by their Faith and Troth especially in that which is true talk vainly play a game or two on the Lords day put a little false Ware deceive a little c. Some again will yield in all small matters but in some great thing they will not as to give all diligence to encrease in every grace and that no corrupt communication should come out of their mouthes though thou hast spoke many good words yet hadst thou better be silent then have no more good to speak There are some devout in the Church but Spirits in their houses at home In their own Town well ordered but in strange places as the company is riotous wanton deep in gaming c. as though God were God of the Mountains and not of the Valleys of one place and not of another Some must be vain at the Table and Christ-tide howsoever at other times Some in adversity will be very humble good words golden promises but in prosperity nothing so Some in prosperity carry themselves well in adversity not stick to run to a Witch At the Communion or a day or two after will be demure but not so long Some use their Superiors well their poor Tenants or Workfolks hardly Alas there is no part of our life wherein God gives any licence to do evil in our particular Callings let us shew the truth of our Christianity Some servants will make a shew of Religion and be desirous to hear but are lazy and unthrifty in their Callings Some men carry themselves very forwardly that in their shops and dealings shew it not Papists seem very devout in some things yet you shall lightly ever know any that make Conscience of an Oath or of the Lords day 2. Let us prove the truth of holiness in us by the generality of it keep a constant tenour an even hand and let there be a proportion between every part of our life not one part as it were devout another prophane and wicked like Nebuchadnezzars Image one part gold another silver another brass c. These cannot hang together but let it be in all things and this will afford true comfort on our Death-beds and give us a large entrance into the glorious Kingdom of our Lord Jesus Christ True it is we cannot come to any perfection here on earth but shall be subject to offend yet this were to be wished that all our actions and behavior and all our speeches and thoughts were such as become holiness and it s that we should endeavor unto the beginning whereof is simplicity and truth of heart
if Preachers alleage Fathers Councels School-men c. O how they applaud them but if any shall alleage Scripture properly and plainly Oh he is a plain homespun Preacher he may do well in a Countrey Town but Christs sheep do otherwise they reverence and adore above all the Word of God This condemns the Papists that deal most treacherously and will not have the scriptures to be judge but Fathers Councels the Church And who is the Church but themselves and the Head of Councels but the Pope and so upon the point the Pope is the Church and so its like enough to go well on their sides And in their Councels who is any thing but the Pope and his Consistory as he will have every thing so it shal be as in their last Councel of Trent which they so magnifie as the most sacred Assembly that ever was which indeed was nothing else but a conspiracy of Traitors against the Crown and Dignity of Christ Jesus and his Truth there such were pickt as were fast to the Pope and the Religion of Rome and such as were sworn to be true thereto and when some few spake somewhat more boldly in some things then was well liked of they were quickly packt out and this charge they had after they had sate a while That they should interpret no Scripture but such as might stand with the Doctrine of Rome this was good stuff that whereas they should have brought their Doctrine to the rule of Scripture they must bring Scripture to their Doctrine as if the Carpenter should cut his rule according to the piece and not the piece according to his rule And howsoever they sate there at Trent disputing for a fashion yet nothing was concluded but such as the Pope and his Consistory at Rome devised which being set to them they were to publish and thus the parties become Judges and they that should stand at the Bar to be judged sit on the Bench to judge their own cause therefore it must needs go well on their side They cannot away that the Scripture should be the Judge because they then know how it would go with them and their Doctrine but we must receive it and try all Doctrine by it and stand to the sentence thereof as being the onely Judge So here the Apostle enjoyning holiness takes this as a sufficient proof It is written though that was against their nature and disposition though by following after it they might be counted Puritans Singular Proud Hypocrites c. yet they must not stand reasoning the case with flesh and blood they must be holy for so it was written If then we know any thing once proved by the Word of God we must make no more ado if the Word command a thing we must yield and obey if forbid a thing as vile we must dare no more meddle therewith then to eat poison For the Word of God is the Royal Law that Rule of Righteousness that must command all the world Prince and people must stoop hereunto This is the Law of his Kingdom whereby all we his Subjects must be ruled If the Lyon roar the Beasts tremble and if the Lord speak who is our Soveraign is it not meet that we should take knowledge hereof and yield obedience thereto this was ever Preface enough to the Prophets in their Sermons Thus saith the Lord The Word of the Lord c. and his Word not being left us in vain to shake it off at our pleasures the same may command obedience 1. This condemns the prophane and dissolute world do men go by any such rule and try ere they do any thing what God saith of it in his Word O that were too much preciseness But by what rules then If it stand with my pleasure with my profit with my ease with my credit most do so I shall be accounted a fool if I do not so O cursed rules What shall Profit Pleasure Mammon and our Lusts become now as it were our God dare we cast the word of God behinde us do we provoke the Lord to anger are we stronger then he Oh let him that thinketh he standeth take heed lest he fall It s written we must be holy therefore we must be so why then it s written we may not swear therefore we must not swear so oppress deceive commit uncleanness c. because the contrary is prescribed in the Word And yet how dare men live in those very sins against the Scriptures Hath not the world smarted sufficiently yet whereat to take warning What threw Adam out of Paradise drown'd the old World brought such variety of Judgements upon the Jews from time to time if not their disobedience have there drunkards enough swearers prophaners of the Lords-day Usurers c. been plagued and sent to Hell already This rebelling against the Word of God hath made all the racket and havock in the world and hath brought to confusion the Proudest and Mightiest If we had not the Word but were left to the light of nature God might condemn us for our sins how much more when by the Word he hath told us all his minde Well let us look to it if the Word may not be a light to guide us it will be a fire to consume us If it be not strong enough to make us yield obedience it will be strong enough to throw us headlong to confusion as whereby we shall be judged at the latter day If when God smites any one part of us with pain in extemity we be weary of our selves when yet we have many comforts and many to pity us and hope also of an end thereof what shall their care be that are smitten and plagued in all parts of Body and Soul there being no eye to pity them nor hope of an end which yet ensueth upon the disobedience to Gods Word Then will they fret and vex themselves O beast that I was that took not warning at such and such a time c. 2. For as many as are willing the Word should guide them and be it with or in appearance against them are willing to be ruled let these be of good comfort It s a good mark of Christs sheep they hear his voyce and follow him and he is of God that heareth and obeyeth his word Again in that it s said It is written we note That the Word of God is the rule of all Truth and Doctrine This condemneth the Papists which as if the written Word of God were insufficient and imperfect and the Prophets and Apostles either would not or could not or might not leave a perfect direction for us divide the word into written and unwritten Thereupon imposing a great number of Traditions Degrees and old received Opinions and Customs upon the people as matters whereon to ground their Faith and binde their Conscience as much as any of the written Word and that upon
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
so did he that quickly which we could never have done Therefore let every man trust to this if this be not a sufficient way thou mayest say I am content to perish thou mayest well enough and I with thee for company 1. This confoundeth all other false and devised satisfactions by any other and sheweth the most fearful state of all that know not nor embrace Christ as 1. The Jews that look for another Christ 2. The Turks that trust in Mahomet and do not acknowledge Christ so the Pagans that are utterly ignorant of him The Papists also that make him but half a Saviour and adde a number of other Merits and Satisfactions with their blasphemous Idol of the Mass their Pilgrimages Penances c. yea not onely say they are the sufferings of the Saints meritorious for themselves but even to put something into the common treasury to help others These also among our selves that hope to be saved by their good meaning good prayers and civil life and either do not at all look to Christ or but to halves being as good as not at all So those that make God an Idol all of mercy and no justice when as they are both essentially in him and he could not be God without both and the one is infinite in him as the other yet by crying God mercy they think to escape never considering how his justice should be answered but he should not be just nor God if he should let thy sins go unpunished 2. This sheweth the fearfulness of sin such was our case that as if one had committed a fault and there were no way to scape unless he could obtain the Kings son to dye for him we could not but perish unless the Son of God had dyed for us 3. This should much grieve and humble us to think what our sins have done even that they occasioned all the torment our Savior was put to It was not Judas nor the Jews Pilate nor the Soldiers that crucified Christ but our sins they being but our servants and executioners How should this go to our hearts that our lying swearing whoredom pride profaneness c. was the cause that put our Savior to all those indignities Shall he be pierced yea to the very heart for our sins and shall not we be pierced with grief for our own sins Shall he shed Tears of Blood and shall we have dry eyes Shall he say his soul is heavy to the death and shall not our hearts be heavy could we having a friend that loved us so dearly as he would take our room to endure much for us could we I say stand by and see him tortured for our cause and look on it with dry eyes 4. This should make us take heed of sin for the time to come and avoid it above all things in the world look upon every sin in blood no sin but hath a bloody face when we have committed it all the world cannot satisfie for it it must be blood the blood of the Son of God one drop of which was of more worth then Ten thousand worlds if it were but the blood of a man must be shed for every sin were 't not fearful but it s Christ Blood therefore how careful should we be But O Lord How small account is made of sin How doth the world make a May-game thereof How do men think they can appease Gods Wrath with a broken sigh or a Lord have mercy upon us for we are all Sinners or by making some counterfeit shew in their sickness or on their death-bed And do not the Papists think that it may be done away by auricular Confession Penance Pilgrimages Holy-water Popes Pardons the saying over of so many Ave-maries Paternosters c. But those that set so light by sin are such as never knew the weight of it nor have part in the remedy and therefore in vain do such say they hope to be saved by Jesus Christ and he dyed and shed his Blood for their sins and yet they still live in sin What is this but to make a light account of Christs blood a treading of it under foot an accounting of it an unholy thing a despiting of the Spirit of grace Yea if even Gods Children did so weigh this unspeakable price as they should they would be more afraid to offend then they are This also should awaken those that know no part in their Redemption that they have the greatest matter in the world to seek Such should never be quiet till they finde themselves discharged for without this there 's nothing but eternal destruction they shall bear their own burthen 5. This setteth out the unspeakable love of God and Jesus Christ that when we had plunged our selves into this miserable estate and could not onely not help our selves out but not so much as devise a way out that he did both finde out the way and was content to bestow his Son on us to suffer the curse and death that we had deserved that so we might be freed What man would beat his Son to spare his Servant What man would kill his Son to save his Enemy What Prince would give his onely Son and Heir for a base Subject nay to redeem a Traytor and that not to bondage but to death yet all this hath the Lord done God so loved the world O wonderful that the Father did not rather suffer all the world to perish then that his most blessed Son should suffer the least of those indignities that he indured And was not the love of Christ infinite that for us gave himself and did willingly lay down his life for us which could do nothing to deserve or requite it nay which were his very enemies so to endure such base and cruel dealing from men who himself was Lord of the world and could have commanded the earth to swallow them so to be spitted on mocked scourged nailed to the cross c. but above all that he would undergo his Fathers displeasures for us Rake-hells that had so provoked him 6. And what doth this call for at our hands again but admiring at the infiniteness of the price we study all our life how to walk thankfully before him giving our Bodies Souls Lives and Labors to him again most zealously faithfully serving him in all obedience yea if he should call us to lay down our lives for his Names sake to do it chearfully as he did for us we are not our own but the Lords who hath bought us and paid dearly for us and so must have neither Wit nor Will Body nor Soul Hand nor Foot but for him and which we are to employ in his service If one should redeem us with a great sum of Money we would ever be thankful and count our selves his if one should give all his Substance more if one should give himself to serve and be bond for us yet more but to lay down his
2. It teacheth us also to be constant in all our good purposes Hell is full of purposes Heaven of performances How many good purposes in sickness after the Word before the Sacrament c. have we which prove as blossoms without fruit 2. The constancy of Gods promises they be Yea and Amen no length of time can make him break a promise as this of sending Christ into the world as neither the unworthiness of men The Israelites as wretched as might be yet they could not make him break promise with Abraham to give them Canaan one would think he should cut them off in the mid-way but he had respect to his Name This was the cause that Gods Servants were always glad of a promise as Nehemiah So are his threatnings as that with Adam and Eve though then there were no more upon the earth So even with our Lord Jesus himself that innocent Lamb of God yet standing as our Surety God spared him not but according to the threatning of death gave him to dye notwithstanding of his prayers and strong cryes he abated nothing but laid it on him to the uttermost 1. Here 's a comfort to Gods people finde out apply and hold fast the promises in all our necessities Stand upon them on any one one of them as upon an unmoveable foundation God cannot fail who ever trusted in him and was confounded Happy is the man that trusteth in him 2. Let the wicked know how small account soever they make now of the Lords threatnings they shall finde them too true for them And if the Lord Jesus the innocent Son of God the Surety found it shall those horrible monsters that shake off all care of God and goodness think to scape free and finde his Word loose No though they bare themselves upon late repentance In these last times Christ was not exhibited till after Four thousand years of the world and why not before or all this while because God decreed it to be no sooner why decreed he it to be no sooner because he would not If any go yet further and ask why he would not this is Presumption and curious Pride we must not ask a reason further then the will of God where none is revealed God determined as we shall see after to bestow a greater priviledge on the last age of the world then on the former and who should question him for the same This then was the time which God in his counsel had appointed which is called by the Apostle the fulness of time when all time was run out that was to be before then he came so that he could not possibly have comed any sooner nor tarried any longer If we respect the Power of God simply he could have sent him sooner but if Gods Decree he could come no sooner even as Christs bones could not be broken in respect of Gods Decree though the nature of them was as other mens subject to be broken Nor could Christ have lived longer in the world in respect of Gods Decree though he might by the course of nature and strength of body continued many years Note we then from hence that What God hath decreed as he will effect so will he do in the due and appointed time whomsoever he hath chosen he will call every one in their time yet after Peter writes to the Christians scattered in those places what is this but that the time of their calling was not yet come which afterward was fulfilled At the first sending out of the Apostles they were forbid to go into the way of the Gentiles but afterwards and that upon the forementioned ground bid to Preach to all Nations So the Jews shall be called but when when the fulness of the Gentiles shall be come in Some were called into the Vineyard to work at one hour some at another 1. This may teach us being truly called and our time come highly to praise God 2. And for those that yet be behinde be not out of hope wait still use the means c. and when God sends the means hope the time is coming who knoweth whether God hath not some Elect among the Indians that he will send means unto which they have hitherto wanted and so call them to the knowledge of Christ Jesus The like may be said of particular persons But let none hence cast off care and say my time is not yet come wherein I shall be called and so neglect the Word and live badly but let such use the means with all speed to day while it s called to day The longer any goeth on uncalled it s the more dangerous sign of no Election of God 3. Here see the reason why many a good Prayer and good Enterprize taketh not effect by and by but the wicked prevail even because the time is not yet come Further observe three differences of times Before the Law Under the Law and After the Law or after the manifestation of Christ Why is this last called The last times A. They be so in comparison of former times and these from Christ onward are the next before the end of the world when there shall be no more time God will never speak to his Church after any other maner he will make no new Covenant no new Gospel Religion maner of Worship Sacraments Faith but hath revealed all his will to us in his Son Christ Jesus he will never alter his course we have all that ever we may look for here on earth nothing can be more clear This condemneth the Turks which look for their Mahomet and the Jews which look for I know not what Messiah and Lordly Savior The Papists also being belike ashamed of what God hath revealed in his Gospel patch together an infinite number of mens inventions so that their Religion is as a beggars cloak full of pieces of divers colours set on at divers times These being termed the last times because they be the immediate times before the Worlds end it followeth that having been so ever since the Apostles we live in the latter end of the last times 1. Here 's comfort to Gods people that the last day is so near which therefore they may wait for with patience 2. Terror to the wicked that think it will not come because defer'd and so many hundred years it hath been called the last time but God is not slack but patient for his Elects sake that yet are behinde If it had come one hundred years ago we had been prevented But a thousand years are but as one day with the Lord and it will surely come and that too soon to the wicked who shall feel the terror thereof For you The Reason of Christs coming thus towards the end of the world because God had appointed to do a greater favor to the last age not but that those
the Word of God which liveth and abideth for ever THis duty of love is of such use and we so untoward to it and so hard a thing for us to love as we ought that it s urged with a Reason True it is so and no more then needs for the spirit that is in us lusteth after envy The Reason is taken from the grace of Regeneration bestowed upon them They were born again and therefore were to shew the fruits thereof as in other things so in this of love Where might be noted 1. That such as are not born again cannot love no more then men can gather Grapes of Thorns or Figs of Thistles or pour Wine out of a Bottle full of Vinegar but as Grapes are gathered of the Vine so must love come from a Regenerate man not otherwise 2. That the Regenerate man must needs love therefore they that declare no love but hate their Brethren the people of God especially shew they be not born again nor of God But I proceed to the words Being born again Here 's occasion offered to speak of the grace of Regeneration Touching it consider briefly these particulars 1. What it is to be born again It s to be made new creatures to be cast in a new mold to have the corrupt Image of Sin which we have by Nature and wherein we were conceived and born put off throughout and the contrary good one wherein we were at the first created put on to have the understanding enlightned with distinct knowledge of God the heart bowed to the obedience of God c. new thoughts desires speeches actions In the new Creature all things must become new Thus it s done to all that were elect before the foundation of the world They are changed up and down from a good state by Creation to a bad in Adam from thence to a good one in Christ by grace here in expectation of glory hereafter For the wicked they are changed from good to bad and there remain the same but still worse and worse for ever we should give God thanks that made us so good at first be humbled to see our base and woful state now and seeing there is help never to be quiet till we recover our first condition 2. That the Lord is the Author hereof he takes away the stony heart and gives a new heart an heart of flesh It s his work onely nor Man or Angel can change the heart to work a deadly hatred of that which by nature we love as our lives and to love and take delight in those courses duties companies which sometimes were as a Prison Alas the best Paul and Apollos cannot often even of their Children or very Friends not a few remain unconverted though haply in the mean time God bless their labors to convert many others Yea if an Angel should take a man and carry him to Heaven and shew him the Joys thereof and thence to Hell and shew him the Torments thereof yet this would not convert him neither all Mercies Afflictions or Plagues of Egypt It s a great work of God and so great as if all things were not possible to him he could not do it It s a greater work then the Creation of the World In that there was no opposition in this much we have not onely no aptness to good or to be wrought to goodness but a violent opposition against it there but to make the things here both to put out the corrupt nature and to put in the contrary good then he made all of nothing now he makes good of nought As its easier making a thousand glasses then the setting together one that is broke so it was easier to speak quo ad nos for all things are alike easie to God to make the world then to repair the broken Image of God in man It s a miraculous work of God greater then any miracles that Christ or his Apostles wrought our Saviors several miracles upon the bodies of men are all done in the conversation of a sinner sight restored to them that were blinde and darkness it self hearing to the deaf speech to the dumb feet to the lame Devils cast out yea many for the Devil possesseth us and all our Parts and Members Hearts Hands Eyes Tongues Feet c. as any Captain holds a Castle and hath it at command Thus it s a wonderful work of God to see a mans Soul and Life his wit will desires affections and all altered from black to white It was a wonder to see the Criple go and for him that was born blinde to see but it s more marvel to see a man converted for whereas God gave power to work all these miracles the raising of the dead not excepted to men this of regenerating is his own onely If we finde it ascribed to Ministers as Paul is said to have begot Onesimus and as a Father the Corinthians we must not conceive as if it were not proper to God onely but know that it is for that God would keep them the instruments by whom he works from contempt A good Husband or Wife may be a good means each to other but have no power of themselves Adam could easily cast away himself but none could restore him but God onely as a Childe of half a year old may break a glass which all the men in the Town cannot set together again It s wrought of God by uniting us to Christ by Faith through his holy Spirit which works this alteration when pardoning our sins past he taketh away the guiltiness and punishment thereof in his death Let all that can prove it give all glory to God for so unspeakable a mercy even that when they were going headlong to destruction when as vile as any he yet called them passing by thousands which yet lie in their sins And for them that can prove no such thing let them not delay nor put off to the last as the fashion is as though it could be dispatcht in a trice or with a wet finger but seek it both earnestly and quickly in the means appointed Why do men think they shall repent on their death bed rather then now Is it because the pain or fear of death will make them Alas all the Plagues in the world cannot change a man without God and will God be near to work then Nay he that was rejected in health and life will more likely cast off in death and if he will not bless his Word will he work in the end by other means This is little better then Sauls practise to go to the Devil when God would not help him 3. That the Lords own will is the moving cause hereof As he Elected freely and gave Christ of his love so this Nothing in us could move him hereto but whom he elected before the world those doth he of the
our bosoms and bowels insomuch that all must dye It s so appointed It cannot be shifted It s the way of all flesh high and low This grim Sergeant knocks at every door spares none will not be bribed by any Money Physick Wit Wealth cannot free us from it even Methuselah dyed They that have been most unwilling yet have dyed where are all our Forefathers where all the mighty Monarchs long since gone and so must we there 's no remedy yet we know not when to day or to morrow this year or the next nor where at home or abroad in our bed or in the fields by sea or land nor how of a natural or violent death Here to day to morrow gone The fairest flower may be soon welked A few years ago we said Our Fathers and Mothers are dead and shortly our Children will say so of us one Generation passeth another succeedeth 1. This may well serve to humble us pull down our Peacocks plumes Alas why should we be proud proud against God as most be to shake off his commandment to stand in no awe of his Word but to do that which he flatly forbids nay though he threaten never so severely O thou poor Worm thou Snail what art thou poor Potsheard that darest lift up thy self against thy Maker the mighty and glorious Lord of Heaven and Earth shouldest thou not fall down at his footstool and say Speak Lord for thy poor Creature is ready to do whatsoever thou requirest as its right meet and my bounden duty so to do proud against our Neighbors what art thou that liftest up thy self proudly vaunting of thy Beauty Birth Strength c. mayest thou not be laid full low ere to morrow Night what art thou that treadest others down by thy greatness mayest thou not be laid where others shall tread on thee and that shortly what art thou who so proudly deckest thy self with endless cost and time why dost thou so gorgeously set out and take such delight in a piece of clay may it not lie by the walls this week may not a Tuft of grass be cut down this night O that there should be such excess cost vain fangles endless and too much time spent in trimming up the body and no care of decking the soul O this curious and long dressing and pinning is but for a day and yet what a great deal of precious time is spent this way Also what art thou that bearest malice against thy Neighbor and will not be pacified but threatnest to be revenged Alas poor soul where mayest thou be ere that time lay down thy displeasure to day lest thou dye to morrow and dye in wrath 2. This may abate our care for the world O how do men toil and care as if they were to live here and never dye when as dye they shall and that haply very suddenly 3. This should make us labor always to be prepared for death To this end 1. Labor to be assured of the forgiveness of our sins and that the book be crost the reckonings cancel'd and God at peace with us wo be to him that dyes these things being not discharged But alas most as if they were not enough indebted already run on more and more 2. Walk ever carefully in the fear of God that we may be found well-doing but how do most live in sin that they are unfit to dye 3. Be we not fettered nor intangled with the profits pleasures and excessive cares of this life 4. Imploy we our selves carefully in some measure about the work whereunto we are called 5. Wait we for the Lords coming being always desirous thereof 4. It should make us seeing we be but grass not to promise great matters of our selves We will do this or that We will be revenged of him ere seven years come to an end We will go and buy and sell and get gain and tarry thus long We will repent seven or ten years hence Alas poor fool art thou not ashamed to shew thy folly Alas poor Creature whereof art thou made Thou thinkest of heart of Oak Marble or Cedar remember thou art but grass Reckon not without thine Hoast boast not of to morrow Be we hereby stirred up to do all the good we can while we may and work while its day If thou hast to repent do it to day hear this Sermon keep well this Sabbath thou knowest not but it may be the last come this Communion thou knowest not whether thou shalt live till another 6. Never trust to any mortal friends haply they may be gone when thou shalt have most need of them and when they might do thee most good Trust in God that lives for ever who is Almighty ever a merciful Father and a Friend to his So make the best use of any friend while thou hast him People of their good Ministers Husbands of their gracious Wives Children of their godly Parents c. Thou knowest not how soon they may be taken from thee we shall hear lamentings after the death of such buts it more wisdom to make use of them while they be with us so for thy Enemies fear them not too much they are but grass they may be taken away ere the time come wherein they should have hurt thee 7. For our Children delight not too much in them for their beauty stature growth they are but grass If we set our minde too much on them while we have them we will be too excessively grieved when God takes them from us love them moderately of Gods blessings If we bring them up in the fear as God that they may prove gracious and instruments to honor God in Church and Common-wealth we do well Take heed we prank them not up too much or too much cocker them and give them the head as David to Absolom and Adonijah as also that we rake not greedily for them and so hinder God of his service If they be perkt up to high or regarded more then the glory of God it s the next way to provoke God to pull them down And all the glory of man as the flower of grass Not onely the glory of men as Nobles Princes Great-men High-born Wise Witty Learned and the like which are the chief are as flowers somewhat finer and fairer then grass in colour of them some fairer then some but even the greatest man is but a flower that for all the beauty fades assoon as another But this is the meaning that The glory of a carnal man is but a vain thing and the best part of an unregenerate man is corrupt the best gift is but vain our understanding not dark but darkness The natural man perceiveth not the things of the Spirit of God neither can flesh and blood reveals no such things to him Our understanding is altogether blinde in the first Table unless it be for some few general notions
others are included and the first word may be taken very fitly for all naughtiness in general the rest being particular branches thereof elsewhere more are set down Therefore a Christian must not renounce onely some evils but all all being hateful to God he must cast away every thing that presseth down we must cleanse our selves from all filthiness of flesh and spirit The Spirit of God and the love of any one sin cannot be together in one heart and here he names onely those wherein they were most faulty and which were contraries to that love exhorted unto in the former Chapter Therefore wheresoever there 's the love and practise of any one sin assuredly the Spirit of God dwells not in that man neither is there any work of Regeneration in him 5. That most of those here mentioned be inward corruptions which we must as well avoid as the outward the sins of the tongue and the like It s not enough to pare away the outward sins but the heart also must be purged we must be sanctified throughout our whole Spirit Soul and Body must be kept blameless 1. This condemneth those that will look to the outside and yet in the mean time suffer their hearts to boyl full of Lusts and swarm ful of Corruptions of Pride Envy Impatience Unbelief the like making no conscience of these This is an ill sign These haply may bridle themselves awhile but they wil surely break out one time or other if they should not yet were they but painted Sepulchres in Gods sight 2. This may comfort Gods Servants who groan under their inward corruptions and when men think they have done well yet they shake their heads at themselves at their dulness to good at their Pride and Hypocrisie therein at their unwillingness thereto at their wandrings This is the minde of Gods true Servants and this also may much comfort them Wherefore laying aside Now of the vices themselves or corruptions rather as they are in the Regenerate I remember I requested in the beginning of the Chapter to attend to it because we knew not whether we should live to the end of it or no and is it not proved true Some that were at the first Sermon there being but a little intermission from the course of my Ministery here are now at their long home not Ancient alone but Yong and Lusty also that might have lived to see the most of us buried Therefore I see we had need take heed not to Chapters onely but to every Verse every particular Sermon this very Sermon accordingly making the best use and benefit thereof seeing no man knows whether he shall hear another so vain a thing is man and I pray God we may so do All malice The Word signifieth very properly all kinde of naughtiness and so may fitly here as the genus of the vices that follow and all others and accordingly speak we thereof Naughtiness What is that that is naught and what makes a thing naught That which is forbidden by God in his Word as that is good which he approveth for his will is the absolute rule of righteousness who doth not see a thing first good then willeth it but willeth and commandeth it and thereupon it becomes good and so on the contrary and therefore sin is said to be the transgression of the Law This teacheth us to examine all things and knowing any thing commanded to conclude that its good and thereupon to do it contrarily knowing any thing forbidden that thenceforward we know it to be naught and therefore abhor it for what good can come of that which is naught and what should we have to do therewith The Lords will is a rule of Righteousness all promises made to the obedience of it and all the threatnings and plagues upon the world have come because of disobedience that God would have his will and men will not but have theirs This is the trouble of the world and that which hath cost the world full dear yet how few knowing Gods will can be content there to rest and say Now I know this is forbidden I have done with it I know this prescribed I will therefore obey it O this were a happy world But if by this word we understand malice in particular It s an old grudge upon some wrong done or conceived to be done to a man whereupon he waits to do some hurt or mischief to him that did it Anger is like a fire kindled in thorns soon blazeth is soon out but malice like a fire kindled in a log it continues long This is often forbidden and yet as Esau hated Jacob and Haman Mordecai so the world hateth Gods Servants as being reproved of them and who run not with them into the same exceâ—s of riot 1. We ought to take heed of the beginnings of unadvised anger it rests in the bosom of fools whereas he that is so slow to wrath is of great wisdom God is slow to wrath and so should we be 2. If we be overtaken as a right good man may take heed it fester not grow not to hatred heal it quickly as we do our wounds The Devil is an ill Counsellor cast it out to night how can you else lie down in peace or pray prayers be lost and that 's a grievous loss Nay further Cast it out to night thou mayest dye ere to morrow and then shalt thou either dye in malice or else forgive per force when thou canst not retain it any longer nor any cares for it for what needs one care for thy hatred if thou be once dead Again thou art not fit to come to the Sacrament not fit to offer thy gift at the Altar And to be revenged what a madness is this It may be thou dost but imagine a wrong and then there 's no cause thou dealest unjustly but if there be wilt thou revenge It s the Lords office Take heed of perking up into Gods place as if he would not deal equally either not revenging at all or not sufficiently The Lord knoweth what is best let him alone else thou turnest off his hand from thine adversary against thy self Nay what is this but to be revenged of God as it were for hath not he a hand therein Is it not by his appointment And all guile It s meant of guile that is between men and men in their dealings each with other as in buying selling letting hiring borrowing lending paying wages doing work partnership and the like when men would seem to do well but do otherwise when one thing is pretended but another practised Guile in the buyer is naught as not to pay or to pay in ill coyn so also there may be many frauds in the seller These God forbids and he is an avenger of such things we are not born for our selves but for the good
have some one lust or sin that they will not part with Thus some stand cheapning many years together They would fain do well and be saved but have something that they cannot finde in their hearts to do away and so at last come to nothing perish as unbelievers for whosoever shall have part in Christ must be like the wise Merchant who will part with all that he hath to get the Pearl He will part with any with all his sins whatsoever that he may have pardon in Christ He will take up his yoke not in what he list shaking off some part at his pleasure but in every part thereof O poor fools that will lose Heaven for some one lust Are not such worthy to perish 1. This is an exceeding comfort to those that are holpen against all lets that hinder most and do not stumble at Christ but acknowledge themselves utterly lost without Christ that earnestly long after him prize him above the world and are content to part with any thing for him O you are blessed Why should so many stumble at Christ and not you O its Gods unspeakable mercy Flesh and Blood hath not so taught you well may you rejoyce for him the joy and rejoycing of your souls He will be a sure Foundation of happiness to you that will never fail you in this Life in Death or at the day of Judgement 2. Terror to all that stumble at Christ upon what occasion soever that will not see their need of him nor part with any thing for him To these he will turn to their destruction For they hurt not him thereby but themselves as one stumbling at a great stone hurts not it but himself or one running a Ship against a great Rock hurts not it but splits the Ship in pieces so wil it be to all that embrace not Christ for missing him Who shall save them There is no other to be saved by but they must bear their own burthen and shall undoubtedy perish They shall not escape destruction and no marvel For if they that despised Moses Law escaped not unpunished What shall become of them that despise Jesus Christ himself O how happy might we be that have the Lord Jesus the blessed Savior of the world Preached to us so graciously when as few have that favor but most sit in darkness and blindeness 3. Whatsoever hath made any of us stumble at Christ endeavor we to remove the same that so we may embrace him with both arms as our Savior and stoop to him as our Lord and King who will be to us a sure Foundation of Salvation that will not fail us If any will yet go on obstinately and carelesly he shall surely bring destruction upon himself eternally And is it not a grievous thing that Christ should be a cause of mens Damnation and yet he is to all that receive him not as they that come unworthily to the Sacrament eat and drink Damnation to themselves We say its pity fair weather should ever do hurt but is it not wonderful pity that ever Christ should do hurt Even to such as stumble at the Word Some will say they stumble not at Christ If they stumble at the Word that brings news of Christ and will not embrace it or be obedient thereto it s all one And For the Word Most men take occasion to be offended at it that either they will not profess it at all or at least no more then they must needs but to love it delight in it attend on it with diligence and be obedient to it in all things O this few do Why doth the Word give any just occasion to men to stumble O no! It s the the Word of Life and Gospel of the Kingdom able to make us wise unto Salvation to save our Souls It s our Light to guide Food to nourish Armor to defend us Pearl to enrich us all in all Yet will men through their own default and forwardness take one occasion or other not to embrace it being herein stark fools for if they take any occasion to quarrel with this or to shake it off or be strange to it they must needs perish yet there are too too many such The occasions that men take are either from the Word it self or from the Preaching of it or the Preachers and Professors thereof or from themselves Against the Word it self Be these 1. Some say if they knew indeed it were Gods Word they would as good reason they should believe and be ruled by it but that they cannot tell But he that hath not a prophane heart and willing to doubt but is any thing humble and teachable may see enough even by the Scripture it self to satisfie him fully and such arguments as hell it self is not able to gainsay 2. Some finde fault with the Translation of the Scriptures for whose satisfaction Dr. Fulk and others have written largely 3. Some curious Heads and nimble Wits no less prophane then proud stumble at the plainness of the Scriptures the homely and low stile of the same But this is one great argument to prove it to be of God because there is such fulness of Majesty in simplicity of words which is not to be found in any other writing It savors of a man and of weakness whatsoever else is written or if any thing work admiration it is that which is strained out into some lofty and eloquent Stile Unto the Prophet Gods Testimonies were wonderful a giving light and understanding even to the simple yet in some parts of Scripture is not only admirable Eloquence able to set down the proudest and ripest Wit so also we could have spoke it all but some be dark and obscure as may take up the deepest and greatest Learned which the Lord hath done that there might be taken away offence from the wise as the rest is plain to take away offence from the simple 4 Some stumble at some points of Doctrine which they cannot conceive of as of the Trinity the worlds making of nothing the Resurrection that Christ being Man should save us that being dead he should rise again c. This comes of Pride when men will reject that which they cannot conceive But we must be fools in our selves that is captivate wit reason and all to God adoring that we cannot understand and knowing that Gods mysteries are no more fit to be comprehended in our shallow reason then a man can span the whole Earth with his hand for Christ as he was Man and mortal so also is God immortal He that was God dyed but not in his Godhead that had been impossible but in his Humanity and by his Godhead raised up himself being dead and in both natures saved us 5. Again some points be too harsh for some as that of Predestination that God should appoint most men to damnation and that then it s in vain to strive or do any thing for that we cannot alter But
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
you say They that go to Sermons be so heavy whiles they are seeking and have not yet found pardon them if they be heavy having obtained they have warrant to rejoyce in the Lord and so both may and do though they dare not giggle and be merry in folly and lewdness which is accounted the onely mirth with the world So that preaching is the means indeed to make men first heavy but after truly merry for ever From themselves also arise lets why they do not profess Religion zealously as 1. Some from a supposed sufficiency in themselves say They know as much already as the Preacher can tell them namely That they must love God above all and their Neighbor as themselves and so they do and they can tell them no more A. O poor blinde creatures that can be so deluded If they were not willing withal it could not be For is it enough to know these general things and no particular belonging thereto But alas in their wilful blindeness they think they know and do all when indeed they know and do just nothing Would not he be accounted a wilful fellow that being perswaded to learn the Trade of Cloathing should say Why I know that well enough already it s but to buy Wooll and make Cloth and sell it But are there not so many particulars and turn-agains belonging hereto as they that be Apprentices thereto seven or eight years if they give not the more heed they are yet at the end but bunglers So of a Carpenter It s nothing to build a house it s but to lay the groundsels raise up the sides and set on the roof c. There 's more then so required as skill in contriving skill in chusing materials and the like so to the love of God and our Neighbors belong innumerable things When we have attained the knowledge of our duties to each we have not then done we must also know our misery and to help us thereto know the Law and then know Christ and what he hath done and then know Faith and have it wrought in us These must we have ere ever we can truly love either God or our Neighbor therefore they that content themselves without these abide in ignorance and will perish in Hell as those that are wilfully guilty of their own destruction Thus in these days do not many say They know they be sinners and hope to saved by Christ and saith not the Scripture Whoso believeth in Christ shall be saved c. If this would serve the turn God then might have spared all the rest of his pains in leaving us the Word onely those two Precepts would have been enough and his labor in fitting Ministers to it which he calls such a worthy work No man alive can say that he loves God above all and his Neighbor as himself onely that he endeavoreth thereto which endeavors also hath and will cost much pains 2. Some say They mean as well as any of those that go to Sermons and though they do not shew it by that or any such things yet they have as good a heart to God-ward as the best of them all though they cannot talk so well A. These bewray themselves to be naught at the first dash for whereas they say they have good hearts even the best complain of the badness of their hearts Thus Hypocrites desire to hide themselves out of mens sight and having nothing to say for themselves they flie to the heart which they think men know not but alas herein they play the fools for if men do not approve of them do they think God will and that they can stand before him They think also men cannot judge of the heart but the Lord hath taught us ways to judge of it by the outward behavior as the Tree by the Fruit. Besides grant their heart were good Is that enough doth not God require a good outside Let such as wanting this boast of a good heart while they will it s a rotten and stinking heart they have for without knowledge the heart is not good Hypocrites boast of a fair outside when as the heart is naught as others having no good parts of obedience say that all 's within they have a good heart but the ones outside and the others inside both being indeed stark naught will carry them to Hell not to Heaven Learn we to submit our selves to the Ordinances of God and by the Word Preached to get Faith that thereby our hearts may be purged and made clean 3. Some say The world is hard and they pay a dear Rent and they cannot live and pay their Landlords and every body with Praying and running to Sermons and to put them both together being near of kin some be very poor and say they have a charge of children and it s enough for them to labor for their living and all little enough they think and finde they cannot spare time to read a chapter and pray Morning and Evening much less let their work to go to Church on the week-day Nay I promise you they can scant spare the time on the Sundays They must be at home without it be now and then to bake wash and mend their things or go on this or that errand or see their Friends lest they should let their work on the week-day and therefore they must be held excused A. These things ought you to have done and not to leave the other undone It s needful for you to follow your callings but there is a time for all things and do you think that Religion and serving God is such an Enemy to thriving What a fearful crossing of God is this when as unto them that first seek his Kingdom all these things shall be added Is it not the blessing of the Lord that makes men rich and whether will he bless them that serve him or that cast off his service Do we not see a number who trust all to their toil whom the Lord so crosseth as all will not do and others that serve him carefully are blessed who yet toil not so much And if they that cast off Gods service do prosper yet what profiteth it them That one thing is needful which they have neglected and our Savior saith What shall it profit a man to win the whole world and lose his own soul They have spun a fair thred But what if the outward state be somewhat hindred yet if the soul be a gainer it s a good bargain though you have less riches then some others yet if you have more grace is not your state better And would you offer a Sacrifice that costs you nothing or cannot God who knows what your serving him stands you in sufficiently requite it And for the poor let them know their great charge will not excuse them Have they not souls That 's the greatest charge and to seek the Salvation of these and one would think their
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
for we know not who they be for whom Christ dyed let us take knowledge of Gods Ordinance all be not saved for there is no Election where all are taken Besides if he did Elect all and all be not saved as we know they are not then is God hindred of his will which were impious to imagine He doth whatsoever he will and man cannot over-rule his will 2. That the cause why God ordained some men to Salvation was because he would I will have mercy saith he on whom I will have mercy It s according to the good pleasure of his will nothing out of himself He saves no man but by faith in Christ and new obedience but this was not the cause of Election but the will of God onely for we must put a difference between the Decree of God and the execution thereof 1. This confutes that opinion of foreseen Faith and Works Faith and Sanctification are the consequents of Election and not any thing precedent God could not see any difference between men that some would of their own accord receive grace believe and obey for there is no such thing in our nature we are all alike And could noâ— the Lord as well chuse men to Salvation freely before the World as in the World to bestow grace upon them denying it to others and hereof not mans Salvation but his own glory is the further end 2. This ought to binde us to thankfulness and duty to God for ever that of Free grace hath loved us and to walk humbly before him acknowledging nothing in our selves but wretchedness and that all our welfare past present and to come is of his free and especial grace By grace we are saved 3. That the number of Elect is small Many called few chosen Christ calls his A little flock that shall have the Kingdom True by themselves they are numberless The true Israel of Jews and Gentiles that already are or hereafter to be gathered by the Preaching of Christ and the Gospel is to man without count yet if compared to the wicked they are onely an handful As may appear before Christ when onely the little handful of the Jews was Gods Church and among them most Hypocrices and Idolators few true worshippers of God Since Christs coming and at this time what vast Nations know not Christ What a breadth under Antichrist that know him corruptly and among our selves that have him truly Preached and offered in the Word and Sacraments yet how few believe and obey and have the inward calling which should make Election known And its certain and determined the number can be made neither less nor more How ought this to whet on our care and diligence to know our selves of this number That which all have no man greatly esteems but that which few have most strive after as Wealth Honor Offices c. so should we in this If of Twenty Traitors a Pardon were but for six what earnestness would be in all to know whether they were of that small number Is it not therefore fearful to see how desperate the world is that this being so yet so few lay it to heart but rather are so secure as if very few were appointed to miss of Salvation and as if all mens names were written in the book of life But we must give diligence to make our calling and election sure 4. That they which be Elect cannot but be saved they cannot perish God will certainly call them out of the world and their bad estate and being effectually called he will keep them to Salvation that they shall never perish He will not lose one but call them either ordinarily by his Word Preached if it be in the Church or by some extraordinary means if it be among Gods enemies Among our selves they that belong to God shall at one time or other be brought to the Word or the Word to them and hence comes the removing of the Gospel from place to place How many have been brought to the Word upon occasion of a Marriage or to see their Friends or to wait on their Masters or to speak with some body at Sermon or to make their Market or being provoked by some Neighbor c And hence it is also that when the Word is Preached some have their hearts opened humbled converted others remain blinde and impenitent namely because God hath elected those not these True it is that the Elect before their calling are as other men as bad as the worst yea commit any sin that a Reprobate doth save that against the Holy Ghost What were Abraham and Paul the one an Idolator the other a Persecutor Hence the World lasts still to gather up the Elect behinde Whosoever belong hereto shall certainly be called 1. This confutes that blinde and desperate speech of them that say If they be Elect they shall be saved howsoever they live This cannot be for whom God hath Elected he will call they shall have the means and they shall be effectual therefore thou must come to the means and pray they may be effectual If thou contemnest the means and wilst not be obedient thereto it s a certain argument of no Election for whom he Ordains to the end he Ordains also to the means so also having once effectually called them he will never lose them His gifts and calling are without Repentance The foundation of God standeth sure having the Seal The Lord knoweth them that are his They may indeed stumble and fall but by vertue of Gods Election they shall rise again as did Peter and David Their falling shews their own weakness their rising the unchangeableness of Gods Election The Apostle speaketh to whole Churches that they were Elect of God and yet many fell away 1. He so speaks in respect of the better part the true Elect among them 2. In the Judgement of charity for that they did outwardly profess the Word of God and live within compass and so we do and must esteem of such till they shew the contrary It s said Him will I blot out of my book It s no more but declare by my Judgement that they were never written therein by discovering them to be but Hypocrites But Moses his wish was To be blotted out of the book of life and Pauls To be accursed from Christ. These were but to shew their fervent affection to the people and exceeding zeal to Gods glory not that they could so be But saith our Savior I have chosen you twelve and one of you is a Devil This is meant of an outward choyce to the office of Apostleship and not the eternal decree of Gods Election And 2. This is matter of exceeding comfort to all that can prove themselves of this number They must not be dismaid though they be weak and see
bad behavior without dislike especially being with their betters But he that is not with me is against me and though often we cannot do good as we would no nor stop evil yet at least let our righteous souls always grieve thereat yea and as much as may be shew our dislike by hasting out of the company and silence if we may not speak and if we be askt our mindes le ts speak though wisely and humbly lets not dare to turn our backs upon God and his cause for any mortal mans sake whether our Landlords betters or otherwise le ts come as little in such dangerous places as may be but being there le ts take heed we deny not our Master with Peter and hear goodness or Gods Servants railed on or slandered and we consent or not shew our dislike 4. If God would have us live well among the wicked what would he then in the midst of all good means what then is their sin and where shall they appear that break out and live badly in the midst of the means of good the Ministery of the Word good company and the like wherewith they are shoared up on every side what would these do if they were far from such means 5. It rebukes those that professing Religion more then ordinarily yet remember not with whom they live but as if they were onely among the good which would hide all their frailties or interpret them to the best not as if they were among the wicked that seek occasion against Gods Servants Canaanites and Perezites that desire no better booty then the fall of a Professor that not regarding this nor the Gospel by their careless and ill life and the bad actions they break into set open the mouthes of ill men not upon themselves that were the less but upon the holy Gospel of the Lord Jesus for that they will flie upon straight when alas the Gospel is not in fault the contrary was in Abraham Wo be to the world because of offences but especially wo to them by whom they come For hereby the good are grieved the weak hindred the wicked strengthened in their dislike of the Gospel and some of whom there might be some good hoped by this means held off O you that have thus done thus hurt repent heartily and labor to make amends and you that are as yet free pray God that ye may never live to that day if it be his blessed will wherein ye should shame your selves blemish the Gospel and grieve the rest of Gods faithful Servants but that living and dying ye may credit it That whereas they speak against you as evil doers Now follow the Reasons to provoke to godly life 1. We shall cause the wicked to speak well of us and of the Gospel of God yea though they have spoken ill of us and it before yet upon a serious consideration of our innocent and constant conversation they will change their mindes 2. They shall by that means be brought to glorifie God and both like and speak well of the truth which they shall then do when God shall graciously visit their hearts and work by his Word and Spirit true conversion in them then being prepared before by our good life they shall be made to glorifie God for his truth and for us and for opening their eyes and moving their hearts to embrace it Forcible Reasons We shall by our constancy in a good life 1. Provide well for our own credit the credit of the Gospel and the wickeds conversion 2. Which is the main we shall provide for the glory of God In the first place is set down the nature disposition and practise of the wicked towards Gods children as they speak evil of the truth of God and Religion so do they of those that truly profess the same It s in mens nature to mislike all that be of another Religion and Practise then themselves for such is our inbâ—ed pride we think best of our selves and our own Religion and all others to be in error and to be deceived The Crow thinks her own bird the farest But though men mislike all differing Opinions yet none so much as the truth that we naturally hate as black blew and green differ yet not so much as black and white which are opposite so wicked ones hate the truth especially for that is our nature to do and the more sincere any is in professing the truth the more the wicked naturally hate him Thus have Gods children ever been ill spoken off Ishmael mocketh Isaac as his brood yet do Elias was reputed A troubler of Israel One of the children of the Prophets counted a mad fellow Micaiah smitten on the mouth as one that spake without God Jeremiah with them is as one that raveth and fit to be put in the stocks yea they speak ill of the truth and goodness it self The Jews were accused for nothing but doing that which God required and Cyrus had permitted namely to build the City and Temple wherein to worship and serve God and they were a poor contemptible company in the others eyes So we read of them that called the Gospel Heresie sore eyes cannot abide the light Thus was our Savior Christ the most innocent and blessed Son of God reproached and spoken ill off as if he had been a glutten a winebibber was a Samaritan and had a Devil So the Apostle Peter and the rest were termed drunk and Steven that he had blasphemed God and Moses They cannot indure the wrath of God because it crosseth their humors and vile lusts which they set so much by See Acts 17. 18. and 19. 13. and 19. 6. and 24. 5. To come down to the Primative Church were they not most horribly slandered as if they had been Canibals and lived of mans flesh and eat their own children That they met in caves in the night to worship and that then the candles being put out they committed filthiness promiscuously without respect of Kindred c. and if any plague came as that Tyber did overflow to great hurt and that Nilus did not overflow her banks as it used to do or any the like it was because of them and by their means thereupon they fell upon them and killed them like Dogs Thus have they used always to incense great persons against Gods servants with such false suggestions and to make them odious to the common people It hath ever since been the maner of the Church of Rome which hath a mouth that speaketh blasphemies to call the Truth Error and the Gospel Heresie and with them we that profess it be all Hereticks cursed to Hell and who should have nothing but fire and faggot if they could help it and the sincerest Professors and godliest men they hate most and have ever particularly devised horrible lyes against the great men in the Church whom God hath raised
set up their Inferiors in them yet are they to use them kindely and with respect Yea a man is bound to honor himself for he is the workmanship of God he may not therefore defile or abuse himself at his pleasure He must therefore keep his hands free from cruelty and oppression his tongue from lying swearing railing mocking as his whole body from evil and filthiness Its Gods will that we should possess our vessels in holiness and honor we must not disgrace or deface the work of the Lord they that thus do shall not enter into Heaven for no unclean thing shall come there And as we desire to procure honor unto our selves we must labor in all things to honor God and in all our doings aym at his glory them that thus do God will honor Contrarily they that seek themselves and not God in that that they do living even openly to his dishonor and not regarding at all to glorifie him disgrace and shame shall be cast on them the honor they seek flies furthest from them yea such have often fearful and shameful ends Dishonoring God he dishonoreth them and as we are to labor to be approved of God so also to have good report in the Church of God for a good name is greatly to be respected is of much worth and an especial blessing of God Thus as men are to us As they are in themselves they are either good oâ— bad both which we are to honor Honor all men saith the Apostle good bad Jews Gentiles Believers Unbelievers Regenerate Unregenerate Christians Pagans c. for the good there is no doubt and that is to be spoken of in the next Exhortation but the doubt and difficulty is of the bad how and why we must honor them We must have a good respect to all though not to all alike and there are none so bad but there is something in them to be regarded some scratch of Gods image if ancient men an image of Gods eternity reverence that and speak to them as to aged men if wealthy an image of Gods infinite abundance if wise to manage matters of the world reverence Gods wisdom if a Father or Master an image of Gods Fatherhood and Authority Besides they have many active parts of good use for Peace or War by Sea and Land are skilful in the Tongues in Arts and Sciences are Civil Kinde Courteous Pitiful and the like for every of which we are to honor them to reverence them to give them their due so much as in us lies living peaceably with them In their prosperity we must use them friendly in all points of Neighborhood Lending Borrowing Commercing Dealing Justly and Righteously with them to bring them to the love of Religion in their adversity we must be helpful to them if hungry give them meat if thirsty drink if naked raiment at all times give them a good example pray for them and give them their due for any thing that 's in them that they may see themselves regarded not despised and so keep peace holding out contention which is the floodgate of all evil Thus dealing well with them and walking wisely towards them we may bring them in time to a liking and love of Religion 1. Therefore for Christians let them not reject men altogether whom they see to be bad but give them their due we know not what good may come by our amiable and wise carriage towards them but if we shall despise them we do thereby harden them against us and Religion too 2. For them that be yet carnal let them labor for grace which deserves true and large honor If God will have you regarded for your natural parts how will both he himself honor you and cause you also to be honored of others having grace ye see Christians use you kindely and respectively for your common and natural gifts O how should they embrace you if they saw the lively image of God in you Love the Brotherhood More especially he now teacheth our duties to godly men to the true servants of God These we must embrace with an intire and hearty affection we must love all and do good unto all but especially unto the Brotherhood brotherly kindeness which is a very natural and intire inward affection is due to the children of God Speak we first of love to their persons then to their fellowship and Company For their persons We must love them with a more then ordinary affection The more lively we observe Gods image to be in any the more we must love such others we are not bound to love with the like affections Those did David love in such did he delight a fit patern for our imitation We must love such 1. Because of their nearness to us if we belong to God They are our Brethren we have the same Father God the same Mother the Church of God born of the same immortal seed nourished up with the same sincere milk of the Word have the same Sacraments the same Savior our eldest Brother Christ Jesus and look also for the same Inheritance in Heaven and is not this very near They are also members of the same body that we be fellow-members with us and of the same Houshold and Family even the Houshold of Faith 2. In respect of their excellency They are washed in Christs Blood covered with his righteousness are more glorious then the Sun endued with the sanctifying Spirit have Angels to their attendants all the Creatures theirs they live under the hope of eternal glory the world was made for them and abides for their sakes If a man saw the honor of a Christian and Childe of God he would fall down before him and kiss the ground he stands on 3. For that they are in great favor with God He loves them dearly and hath rebuked even Kings for their sakes He that toucheth them toucheth the apple of his eye Now those whom God loves we should also love yea whatsoever is done to them good or ill he counts it as done to himself 1. This rebuketh those that are so far from thus affecting them as that of all persons they cannot away with them but mock them as Ishmael did Isaac and Michol David but rail on them as Shimei tell Tales of them as Doeg persecute them as Saul seek to entrap them as the Scribes Pharisees and Herodians yea and like Judas betray them of this sort all places are full neither is there any so base in a Town or so ignorant that he cannot say the Lords-Prayer but he can mock and rail on them that make conscience of their ways yea the Devil is such a cunning School-master as that though we can beat nothing into some mens heads they be so blockish yet the Devil can teach them to be very expert to jest at them that fear God and this hath ever been the fashion of the world
times wherein there are none so bad but others will keep company and joyn with them in all kindes of Societies yea oftentimes even Professors will match their children with such especially if they be wealthy but what a woful yoke is it to have an honest or well minded person or one of good towardness to be yoked with one of an ungodly and vile life one that 's both loose in maners and corrupt in judgement whether Atheist Papist or any other So men care not where they dwell nor with what Neighbors if the ground like them and it be for their profit Our yong Gentlemen are scarce compleat if they go not over to Italy to learn some of Machiavels villany A number of our Merchants care not where they buy or trade so it be for gain though they live amongst all Gods enemies and often defile themselves with bowing their knee to Baal Many care not how vile Servants they have so they do their work which yet proves oftentimes the poysoning of their Children Most are for all companies if good so it is they will frame themselves accordingly if bad they are also for them This is the cause of so much overflowing and overspreading evil in the world for one infects another O how many Youths of good towardness falling into vile company have been spoiled How loath are we that our Children should look asquint or be deformed Ill company will quickly make them look quite awry from God therefore saith David Depart from me ye wicked for I will keep the commandments of the Lord. As we love our selves as we would escape the Judgement of God upon us such as Pain Sickness Poverty and such like here with everlasting Torments hereafter keep we our selves far from the wicked depart we from them in whom we see not the lips of knowledge If we be to choose our dwellings do not we dwell in Mesech as we would not cry with the Psalmist Wo is me c. If already we dwell in such places yet be we watchful over the pollutions there lest we be defiled Haply the wicked will hereupon tax us for pride but better it is that they should speak ill of us falsly then that God should hate and punish us justly If one should wallow himself in a mire and term another in new and clean garments proud for not wallowing as he did or rubbing upon his dirty clothes whereby he might be defiled who would not account him a fool Those I say we must not love neither frequent their company but we must love the Brotherhood frequent the company of Gods people David made choyce of such so Cornelius even of such as did fear the Lord We must love to have fellowship with them both publikely in hearing the Word joyning together in Prayer for a blessing thereon and offering up the sweet perfume of Thanksgiving where thousands have found such comfort and refreshing as they would not give for a world and privately conferring one with another Admonishing Exhorting Edifying Comforting and Encouraging one another Thus we shall strengthen and confirm one another for he that walks with the wise shall be wise Thus stir up and provoke one another to good works whereof considering our dulness and weakness we have great need Thus we may open our temptations one to another and accordingly receive both comfort and counsel The wicked meet to strengthen one another in evil hereby making others twofold more the children of the Devil then themselves and should not we be as wise in our generation Oh! How many have cause to thank God highly for good company by whom upon the discovery of their temptations they have received both comfort and strength by whom being formerly much daunted by Reproaches and other harsh measure used against them for their Profession they have been notably heartened yea even the wicked themselves have been the better for good company as Joash whilest Jehoiada lived and the Sodomites whilest Lâ—t was amongst them Two are better then one and as iron sharpeneth iron so good company proveth beneficial unto such as make use of the same 1. This rebuketh the Brownists that separate and rent themselves from us and our both publike and private Societies as if we were no Church but an Antichristian company having neither Sacraments nor Ministers But we have not onely a true but a worthy Church that maintain all Principles of true Religion as soundly as any Church in the world as in our Articles of Religion appeareth We have also Ministers inwardly called of God with competency of gifts and graced of him by the fruit of their labors in the Conversion of thousands of souls which is a good seal of their Ministery from Heaven and if these have any good in them where had they it but from those Ministers and that Church from which they now separate and on which they most unchristianly rail as Antichristian to whom our Church may say indeed Give me that which you have had of me and then go your ways and see what will become of you What an ungracious part were it in a Son if being grown to some years and able to shift for himself he should turn and miscalling his Father spit on his face calling also his Mother Harlot and Whore and then running away from them when he should shew his thankfulness to them No less ungracious are these men 2. It rebuketh those prophane ones that cannot abide the company of Gods people think an hour there as long as a day elswhere account such a Family a prison wherein there 's reading the Word Catechizing Prayer and the like duties yea when they should be in the house of God they will be at home or in some Alehouse or walking abroad in the Fields or loytering in the Church-yard or if they come it s to no purpose as being against their mindes such straglers are in danger of the Devil out of Gods protection and may fall into any evil What blinde beasts be these that count that a prison that is comfort and joy true and sweet liberty Well if they will not walk with them while they live their end shall not be like theirs sever'd in life sever'd in death But what have they no company then Yes to swagger swill swear game and to all maner of disorder as well on the Lords-day as other times There 's a great deal of such fellowship in this Land falsly called good fellowship indeed hellish fellowship whereof not God but the Devil is the Author and Master of the meeting little brotherly fellowship except it be as Simeon and Levi brethren in evil O the drunken fellowship of these times Some are mad and beastly drunkards others to whom there 's also a wo strong to pour in strong drink glorying in making others drunk but their glory is to their shame and their end will be damnation How few Gentlemens houses can you come to wherein
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
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
of it as an example to move us to suffer and that patiently but continues his speech of it and sets it out by the ends thereof and the many benefits that come to us thereby 1. That we be thereby delivered from our sin and the punishment thereof 2. Enabled to dye unto sin that we might live unto righteousness Having fallen into this argument he sticks in it and cannot easily get out but is like a friend that holds his friend long by the hand being loath to part with him Who Even Christ himself the Son of God Lord of Angels and of the whole world His own self In his own person not by a Deputy without any help in the business Bare That is suffered the intollerable and infinite wait of Gods wrath due to our sins bare our sins and all that was due to them which would have swallowed up men and Angels Our sins Even the sins of the Elect all of them and the punishment of the same In his own body Not but that he suffered in soul and therein his chiefest sufferings were but because he speaks of his putting to death the cruel usage of his body was evident On the tree Namely the Cross which death he dyed by the especial providence of God being that kinde of death which God had pronounced accursed and so fittest for our Savior Christ to endure that he might bear what we had deserved which was to become accursed that we might escape the curse which we had deserved by the breach of the Law For Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The foregoing words set forth the passion of Christ. The following That we being dead unto sin c. The fruits that come to us thereby As a childe that hath a piece of Sugar in his mouth is loath to let it go down but would keep the sweetness still so doth our Apostle by the Doctrine of Christs passion so sweet comfortable useful admirable he cannot get out of it but doth as it were dwell on it which teacheth us not to be weary in meditating hereon or hearing hereof it should be stil fresh and new to us as the song of the Saints and Angels though the same yet is ever new The Angels themselves desire to see further into this mystery of Gods love to his Church in giving his Son They saw somewhat by the Prophets some more when he was come especially when crucified and risen again from the dead but most of all when they saw the Gentiles called and the Gospel Preached so plainly by the Apostles yet it s said They be not satisfied but stooping down as it were they pray and desire to see more yet is the benefit more to us then unto them and therefore how much more unwearied should we be Herewith our Apostle was so taken as that he desired to know nothing else but Christ crucified and esteemed all priviledges and advantages that he had of being a Pharisee an Hebrew c. as dung in comparison of Christ The Israelites were often told by the Prophets of their deliverance out of Egypt how much more should we be content to hear of our deliverance through Christ whereof that was but a small resemblance and type But alas how quickly are we weary of this argument Because we have heard often of it it s now stale and people have no more minde to hear it then the Israelites could be contented with the Manna which God allowed them but lusted after other Food As they that go to Sea think it strange and for a day or two admire the wonderful works of God but afterward cease therefrom so do we in this matter though most sweet comfortable admirable and of daily use to make us grow in hatred of sin and love of God and would also be a spur to our dulness But to come to the passion it self It s usually referred to that he suffered on the Cross as here because that was a great part and the most visible to all and the end of all but there were also infinite sufferings before and besides his death His whole life was a continual suffering from his birth to his death from the Manger to the Cross all full of Crosses His abasement to take our nature was much and to become subject to all our infirmities sin only excepted and to be in a poor condition persecuted as soon as born living obscurely with his Parents till about thirty years old in the exercise as is supposed of a mean Trade strange abasement for the Son of God as soon as he entred into his Office and was baptized the Devil set sore on him After this as a recompence to his continual toil and travel for mens Souls and Bodies he was not only content to live in a mean condition without any House of his own c. but he was so vilely railed on and slandered as is set down in the foregoing Verse as none have been more or so much yea as sometimes in policy they sought to entrap him so at other times they laid wait and used means to kill him At last they plotted by one of his own Disciples to take away his life as burning with an irreconcileable hatred against him But ere he was betrayed he entred upon his sufferings in a most grievous maner yea no doubt even before he thought thereof at sundry times which did not a little trouble and perplex him as a woman thinking sometimes of the pains of her travel before they come is set on a sweat and quakes for fear thereof But after he had finisht the Passover and instituted the Supper he knowing that the time of his death approached went into the Mount of Olives and there entred into his most bitter Passion taking with him Peter James and John the beholders of his transfiguration and glory and therefore the fitter to behold his abasement but alas pitying them he left them onely giving them a charge to watch and pray and went from them a stones cast for they were not able to behold his agony nor hear the grievous dolour that he could not but make and then began his pains as of a woman in travel save that they were a thousand times greater he fell on his face grovelling and cryed out His soul was heavy unto the death and was in such an agony that he shed drops of blood a thing never heard of and that through the extream force of his pain O it was the intollerable weight of his Fathers wrath due for all our vile sins which was so grievous as it made him pray to his Father for help and to remove that cup if it might be which was but the frailty of his humane Nature without sin desiring help feeling it self almost swallowed up and having that which would not onely have taken away the bodily life of all men
's a way that seemeth good in a mans eyes but the issues thereof are the issues of death To those whom God means to save he sends his Word and Spirit and so opens their eyes to see that they be out of their way and that not onely prophane persons but also some hypocrites that have contented themselves with some common things as Herod did and sometimes civil persons that thought their state very good that God opens their eyes to see it to be woful and make them hasten out of it saying as those in the Acts What shall we do to be saved we finde we are in the way to damnation but most men will not be perswaded of this but go on with a liking of their way though it be to their destruction To this end Ministers must preach the Law and shew men that be out of their way people must take out this lesson and this is the first till this be nothing is 3. As the sheep is most subject to wander but of all Creatures hath least wisdom to finde the way home again so no natural man can come home to God alone we can go further and further from God but to come home one step we cannot we are blinde and cannot see a step of the way have no minde but to wander All the thoughts of mans heart are onely evil continually we cannot think a good thought No man can come to me saith our Savior except the Father draw him If any be come home to God from his wandring state let him give all the glory to God and know that there was no difference between them and those that yet wander if God had not sought them and as it were fetcht them home on his shoulders if God had not thus done for us we had wandred to this hour yea to our dying day as well as others therefore wonder and praise God And for those that yet wander let them not bless themselves as if they could turn to God when they list as many think Oh they will cry God a mercy at their end c. but while you have life and time with the means entreat God to bless the means from Heaven to be mighty to open your eyes and to bring you home from straying into the way that leadeth into eternal life 4. As the sheep that is wandred is in manifold dangers so and much more certainly is every natural man in inevitable danger if he so continue He is out of Gods special providence as the stray sheep is from the tendance of the Shepherd his eye is not over him He hath no certain abiding as Cain knows not what to do he is separate from the company of Gods people and what evil may not then befal him As a sheep is in danger to be carryed away by diverse Lords into whose several grounds he cometh so is a natural man in danger of the Devil the World his own lusts in danger to fall into every sin what hath he to stop him into any plague or punishment that ever fell upon any what promise hath he to the contrary yea as sheep are apt to fall into the mouthes of Dogs and Wolves so may the natural man fall into the paws of the Devil and be turned into Hell he knows not how soon Is not he in danger that is naked in a field and beset with Bills Bows and Guns all bent against him to destroy him so is it with every wicked man as being subject to all the plagues of God Is not he in danger that hangs over a pit by a twig so is every wicked man by the threed of his life over Hell When a wicked man riseth in the morning doth he know what may befal him ere night can he tell but he may fall even into the foulest sins can he tell but that the earth may swallow him a thunderbolt may strike him through he may have any curse befal him or his can he tell but he may be in Hell ere night and at night ere morning and is not this danger enough Thus hundreds of this Land drop into Hell every day and in every corner some at one time or another by one means or another the Devil lays hold on them This may make every wicked man weary of his condition and to have little joy of himself till he be out of this state who can abide to live in a continual danger For them that be gone and of whom Hell hath already caught hold there 's no hope or help You that are alive look to your selves were you out of this condition you could not be overcome you could not be pluckt from God by Angels or Devils all the world could not prevail against you being under Christs keeping he would keep you unto the end But are now returned unto the Shepherd and Bishop of your souls Here 's the safe state of Believers They are now converted not by any power or goodness in themselves but by the mighty power and goodness of God to the Shepherd and Bishop of their souls Christ Jesus who having redeemed them will not now lose them but safely preserve and keep them to life eternal both in body and soul. So that All that are come to God in Christ Jesus be in a most safe state for besides that they have pardon of sin the Robe of Christs righteousness being put on them they have the Spirit to sanctifie them from the power of sin and to enable them to please God in a new life Neither can they fall from this estate nor can fall into any sin unto death there 's no condemnation to them neither the Devil nor World shall be able to draw them to their old state Christ that hath redeemed them will never lose them Who will lose a purchase dearly bought but so are we to Christ Who will not keep his Limbs we are made Members of Christ Will he suffer one to be pulled off God forbid Christ having redeemed us commits us to his Fathers keeping and who being under his protection is not in a safe Castle or impregnible Fortress Not onely they are sure they can never fall finally but also Christ hath a care of every sheep to keep him in the right way to fetch him in when he wanders to comfort him being heavy and to binde him up being broken What Christian findes not this by daily experience that God preserves him daily by his grace from many falls comforts him in many heavinesses reduceth him from many wandrings 1. Here 's matter of unspeakable comfort for those that be come into Christs sheepfold If we look to our selves or our Enemies being so strong we have cause to fear but as Elisha said to his Servant There are more on our side then they that be against us We have much opposition against our good and standing but we are not left to our selves Our Salvation now is not
Martyrs clearly shew Gideon indeed by reason of the troubles of Gods people in his days thought that God was not with them but it was otherwise Gods eye is not so over them as that he promiseth to keep them out of all danger but so to dispose as that nothing shall fall out to their hurt he keeps them from man and disposes so that when any do befal them the same tends to their good Thereupon they become humbled thereby their Faith and patience tryed in the mean time they are enabled of God to bear them and through him delivered in due time therefrom if not thereby the sooner they enter into Heaven God doth preserve the wiâ—â—ed also and provide for them Though they are preserved from some yet into how many do they fall especially how do they fall into sin daily and how soon they shall fall into Hell who knows The Lord also provides for his own as for the Israelites in the wilderness for Elias in the time of famine for Jacob in Padan-Aram c. many have had experience hereof beyond that they could have lookt for 1. This serves to comfort all those which can prove themselves righteous such may safely depend on God in the very midst of dangers How many or great soever they may be had we but the eyes of faith we might perceive that there are more with us then against us He that is Almighty and All-sufficient careth for us He also taketh our cause in hand so that being wronged we need neither be impatient nor revenge our selves but commit it unto him that judgeth righteously He also will provide for us things needful and therefore must not we murmure grudge or use unlawful means He that feeds the Ravens and cloaths the Lillies will assuredly be careful of us only we must not be wanting unto our selves through neglect of our callings or trusting too much therein but commend our selves therein unto God by Prayer 2. Let such as are not as yet righteous get into the number of righteous persons till then they lie open to all danger are outlaws have no right to any promise neither are under Gods care or protection Oh! could they see their condition they might perceive it to be most fearful but happy is the state of the righteous happy are they whom God loveth and careth for And his ears are open unto their prayers Here note The readiness of the Lord to hear his Servants prayers and to grant their requests the like is elswhere often expressed They are acceptable to him as incense and sacrifice yea he prefers them before those They are available before him the Examples of Abraham Jacob David Asa Jehoshaphat Daniel c. manifest the same They are available to prevent dangers as Hezekiah's Senacheribs Army Available to remove dangers entred as the prayers of Moses and Aaron stayed the Plague therefore when God was not purposed to grant a thing he bade his Servants that they should not pray as Jeremiah Pray not for this people yea protested that though Noah Job and Daniel should pray yet he would not hear them he is a Father merciful gracious full of pity and compassion If earthly fathers can give good things unto their children asking them how much more will the Lord unto his He cannot deny the prayers of his own children endited by his Spirit and offered in the Name of the Lord Jesus who sitteth at his right hand yea he heareth not onely the eloquent and large prayers of his Servants but even their stuttings as Hezekiahs and when there is no voyce but sighs and groans as Hannahs and Jonahs in the Whales belly For prayer is the labor of the Spirit and Heart and God delights in such prayers though he will have the voyce when it can be and looks that men should pour out their hearts and wants at large yet he will accept of such prayers as come from the sincerity of upright hearts But every kinde of prayer will not pierce the clouds and come into Gods presence and prevail with him but such as are according to his own will prayers made in understanding not like those of the Papists in an unknown tongue or those amongst our selves which use the Creed and ten Commandments as prayers or theirs which mark not what they say whose Prayers are meer bablings Prayers also in sincerity Prayers in faith knowing that we are reconciled unto God through Christ Prayers in repentance in love fervent Prayers continued Prayers with fasting not prescribing the Lord either the time means or maner of our deliverance See Psal. 145. 18. Jer. 29. 13. John 5. 15. Mark 11. 24. Psalm 66. 18. Proverbs 28. 9. 2 Tim. 2. 19. John 9. 31. Isa. 58. 9. 1 Timothy 2. 8. Isa. 1. 15. Psalm 51. Daniel 9. James 5. 16. Luke 18. 1. Romans 12. 12. This hath been the strength and defence of this Land and if it were not for Prayer and the remnant of the righteous that cry to God night and day both publikely and privately and stand in the gap to avert his indignation we could not but have looked for some heavy judgement on this Land ere now the iniquities thereof do so fearfully abound and that in every corner such as are the contempt of his Word Sacraments and Servants horrible Blasphemies Sabbath-breaking and the like yea which of us having prayed aright have not had experience of the truth hereof even that God hath many a time and in many particulars given ear unto our desires and granted our poor Prayers There is none that can hear or help but he and it s his honor to right the cause of his poor Saints and Servants This his readiness to hear their prayers appears diversly as that 1. He makes a way for them by his sons blood to come to him which else they durst not 2. He gives us his Spirit to work faith in us and to wash us clean and to embolden us to call him Father and to pray aright who knew not how to pray of our selves It s a sign that he hath a minde to hear us who puts a Supplication into our mouthes 3. He commands us and sets us on work so to do 4. He hath also promised for our better encouragement to hear us and grant our requests Obj. But have not Gods Servants with David complained that the Lord hath not heard them A. True But not in respect of any unwillingness in him but sometimes because they pray not aright or that they pray the more carefully or to try whether they will continue or break off by and by as our Savior did by the woman of Canaan or for that he would have us set the more short by it when we have it and be the more thankful and use it the better else soon gotten and soon forgotten lightly come
and lightly gone sometimes also because the time is not yet fit A Childe would have the milk though but newly come scalding off the fire The unruly Patient would have the Plaister taken off as soon as it begins to smart such are we but God will hear and help in the due in the best time Sometimes the Lord grants not at all what his righteous servants crave Why because he cannot or is not willing nay because it s not good for us as if a childe should ask a knife of his Father he would deny it If for matters of soul as deliverance from temptations the Lord answereth not our petitions he yet gives strength to resist them as to the Apostle Paul which is far better for it s no mastery to have no temptations but to overcome temptations and to have no hurt thereby If for outward things craving freedom from crosses sicknesses loss c. the Lord doth not free them but gives them some Spiritual grace profitable for their souls this is far better then that they asked If one should ask silver and have the weight in gold given him what wrong were done him So if one in stead of health and long life here should soon dye yet to be translated into Heaven and there to live for ever sometimes we ask a greater measure of outward things then the Lord grants but yet gives us a contented minde and assurance of eternal riches in Heaven either then he grants the thing we desire or gives us a better in its stead and so not break promise with us 1. This sets out Gods wonderful goodness and mercy that will vouchsafe to stoop to look so low as to look to such poor unworthy Creatures as we are what are we dust and ashes sinful men and women and what is he The infinite immortal God the Lord of the whole World most holy and most pure This comes by the means of our Lord Jesus Christ in whom we are accepted 2. This is a singular comfort to the righteous that God hath not left us in this world of trouble without any means to help our selves No he hath left a mean in our hands to help us in whatsoever distress he sets us on work to pray and hath promised to hear and help Hereunto hath God annexed his promises neither is there any case wherein prayer cannot help us O this is a wonderful encouragement to us in all times in all necessities If by prayer we fly unto God there 's remedy If we need any grace as we do continually God upon our asking hath promised to give it The like may be said of patience meekness humility a tender heart and the like O that we should be so often wanting unto our selves how much grace and how much good have we lost for want of asking God hath infinite store neither is he loath to part therewith he hath it to bestow and it s his glory to bestow it He hath made the way offers to teach us to pray and promiseth to hear us and yet what dulness is in us how seldom pray we Many of us can go out in the morning without prayer neither have recourse unto God all the day long He is more forward to give then we to ask and yet who hath the benefit not he but our selves we shut out our selves when God hath opened the door we know not what we have lost when we have lost a prayer when we have neglected it upon every trifling occasion We feel not our wants we prize not grace we consider not the worth and excellency of prayer We trade to the Indies and other dangerous places for gain and that with great hazard there 's no hazard to Heaven send but out a well prepared prayer it never returns empty If we be in sickness we rest too much on the means and too little in prayer so for our callings as also for deliverances out of dangers we make friends but pray not at all 3. Be we hereupon stirred up to be more frequent in this duty and to make more account of it for Grace for Wisdom for help in danger for a Blessing in any thing we go about what other means soever we use let prayer be one let not that be left out This can do as much much more then any other onely keep our prayers in good tune as horses be kept in breath If we thus do we shall assuredly obtain onely we must wait Gods good leisure if we obtain not that we pray for we shall have better in the stead of it If we finde them granted we must with Daniel and his fellows return praises yea besides our own prayers we should have a stock going in sundry godly friends hands to get their prayers for us always but especially when we are in extremity If any thing in the world help it s this But need we go seeking to Saints departed If the King should call us to him and encourage us by promises were it not folly in us to seek up and down for a Nobleman to help us to speech with him 4. This setteth forth the difference between the righteous and the wicked Those are dear to God his Favorites near great in the Court of Heaven These he cannot away with their persons are odious and so is their service they either pray not at all which is usual with prophane wretches or pray without understanding as Papists and ignorant persons who do not minde what they pray and how should God minde their prayers if they do not minde them themselves or come in hypocrisie their hearts being in the mean time far from God or come in their sins and so God abhors them for he hears no sinners or never come but in their misery and that neither out of love to God or hatred of sin but fear of punishment or delay the time so long that it s too late ere they come as Esau and the five foolish Virgins These be Rebels they live at staves end with God stand out and will not come in to the pardon How should God hear them nay their prayers if they make any are abomination Whatsoever befals the wicked as evil enough may befal them every day yet they have no help What shall they do in their misery They may murmure and rage against God bear out for a while by head and shoulders as it were or lie like blocks and languish or run to Endor to the Devil for help but God they have none to go to nor prayer that will be accepted whatsoever become of them Contrarily the righteous cannot be miserable as long as he can pray put him down into a Dungeon and chain him by the neck to the ground yet as long as he can pray he is happy and shall have comfort and that deliverance which shall be best for him He hath Gods promise for the same and that will not
are fellows to the Saints Prophets and Apostles the honor is great the cause is good how base or grievous soever the punishment be Both John the Baptist and Barabbas were imprisoned Achan and Steven stoned and Witches and Martyrs be burnt the cause was not the same and in the cause the shame lies If a Christian as Paul be a prisoner and have chains on him and being demanded why he came there and is there so used if he can truly say It s neither for Treason nor Fellony I thank God but for preaching the truth of God to the world then it s well yea this will quiet his conscience when he knows its Gods cause who will take care of him strengthen him and receive him to glory If the will of God be so Here 's the other Reason We must be patient and comfortable in suffering for well-doing for its Gods will it should be so Here note that No affliction or persecution comes to us but by the will of God Whatsoever was done to our Savior Christ was done by Gods determinate counsel not an hair falls from our heads without our heavenly Father Christ foretold Peter of his bands before they came and so Agabus forewarned Paul of his which sheweth that they came by the will of God Obj. How can this be by the will of God seeing its a wicked thing and displeasing to God that his servants should be persecuted for well doing and he hath both forbid it and will punish the same Answ. As it comes from the Devil and persecutors it s a sin and they do wickedly and it s forbid but God hath an hand in it so far forth as it is good and he that brought light out of darkness can and doth bring good out of the evil of the wicked They intend evil but God good as in Jobs losses so in crucifying Christ Judas the High Priests the Jews Soldiers and Pilate did evil yet all this was by the will of God even so far forth as it was the mean of our Salvation and thereupon Peter that gave counsel against it was rebuked sharply so in the affliction of Gods children by the ungodly the devil and they of spite punish them for their goodness and to discourage them quite but God wills this for many good reasons as to try his that they which be approved might be known and to exercise and try their faith and patience and shew that they serve not in shew and for wages to confirm the truth not for it self for their sakes which are weak ones and to leave the others inexcusable to manifest the wickedness of the wicked and make way for the manifestation of the glory of Gods justice in plaguing them as the glory of God is made manifest by the constant and patient suffering of the Righteous which they could never have done of themselves 1. Here 's a comfort to Gods servants that we are not left here to the will of the Devil and wicked men to do what they list against us O no they are set their bounds beyond which they cannot pass The Devils could not enter into the Swine without permission nor go one whit further with Job then God gave Commission A Sparrow falls not to the ground without his providence and we are of more value then they The Lord appoints out our troubles and measures them they shall not be as little as we would for then should they be too little our tender nature loathing troubles and being unwilling to undergo the same nor so great as our adversaries would for then would they be too great but as God will The wicked are but the Lords drudges to scour us and make us bright They are his Landresses to wash us white not so little as we should be never the better nor so much as should rend the Lords linen 2. When we be ill dealt with in word or deed by the men of the world we should sit down quietly and bear it It s the will of God it should be so and he doth all things in infinite wisdom and lovingly for the good of his accordingly when Paul would needs go to Jerusalem where he was to be in great danger his friends said The will of the Lord be done thou mayest say If the Lord hath sent this to try me I pray God strengthen me if to chasten and purge me then to awaken me out of security and love of the world I thank God for it if he will any way have glory by me I am glad blessed be God it s his will I am content to wait upon him not but that we may with our Savior and the Apostle Paul plead our innocency as also use lawful means for our freedom if God see it good 3. But yet let the wicked think never the better of themselves nor look ever the more to be freed from punishment because its Gods will for they do it to no such end and therefore he will cast the rod into the fire when he hath chastened his children as he did by Ashur and the enemies he used to punish his people Did Judas or the Priests and Jews aym at the Salvation of the world in Christs death Nothing less Covetousness drave on the one malice the other If God brought good out of it what thanks to them He is to be praised for his goodness they to be plagued for their sin 4. We must not bring trouble upon our selves for in that we can have no comfort but if God bring us into it we may comfortably look up to him Vers. 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit ANother Reason to perswade to couragious suffering for righteousness sake from the example of Christ Christ suffered therefore need not we shrink or think much He that was just yea that just one therefore much more may we that be sinners and by infinite degrees deserve more grievous things then we suffer He for the unjust for us wretches and to take away our sins and reconcile us to God therefore ought we to bear somewhat for his cause that is most just and hath done so much for us Speak we first of the words briefly as they are the reason of the point in hand and then more particularly and largely of the matter contained therein namely The Sufferings Death and Resurrection of Christ. Christ suffered Suffered every way in Body Minde Name at the hands of men wretched and base persons misused him railed at him slandered him spit on him smote him scourged him crucified him between two Thieves c. Now The servant is not greater then the master If they misused Christ so what may we look for In thy sufferings help thy self with this meditation Christ Jesus suffered and what am I to him
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
the day after so long between to approve the truth of his death and no longer that he might see no corruption Early in the morning to shew that he was the light of the world the Son of Righteousness a light to be revealed unto the Gentiles one that was to lighten every one that came into the world namely that is lightned even us that are by nature darkness it self from hence must every man fetch light On the first day of the week for so God disposed of it This first day was answerable to the first day of the world it was the morrow after the Jews Sabbath As he began to make the world the first day of it when before it was not so now that it was decayed and corrupted by sin he now came to make it up again which he did by his Death and Resurrection Hence the Reason of the alteration of the Sabbath from the Jews Sabbath to the day following which is ours to keep a memorial as of the Creation of the world so especially of the renewing of the world by the work of Redemption and as the first Sabbath continued from the Creation to Christs Resurrection so no question ought this to abide to the worlds end The benefits ensuing hereupon are 1. To assure us that Christ hath fully paid all our debts If Christ be not risen saith the Apostle we are yet in our sins and our preaching is in vain 2. To give us power to rise to a new life 3. To assure us of our Resurrection O then who shall lay any thing to the charge of Believers It s Christ that is dead nay rather which is risen again for whom therefore there 's no evil remaining They shall have power given them to walk in holiness of life as the Syon graft into a stock receiveth juice and life therefrom yea they shall enjoy a comfortable and joyful Resurrection Contrarily miserable is the case of the wicked their debt is all on the File against them they shall rise but to their cost and smart to a dreadful judgement when they shall stand trembling and wishing that the hills might fall on them on them the second death shall have power Now they lie snorting neither will be awakened by our preaching notwithstanding their present and approaching misery The duties which are hereupon to be performed are 1. In imitation of Christs Resurrection in a spiritual maner to rise out of the graves of our lusts and sins to a new and holy life O awake thou that sleepest the Word is appointed for this end 2. To endure any thing rather then to be deprived hereof The faithful in Heb. 11. endured racking and would not be delivered therefrom with an ill conscience that they might have a better and joyful Resurrection 3. Set our affections on those things which are above Thus of his Resurrection Verse 19. By which also he went and preached to the Spirits in Prison Verse 20. Which sometime were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water THe Apostle proceeds to comfort the faithful that suffer for Righteousness sake He had said before That as Christ rose again after his sufferings and had a good end of them so shall all that suffer for his sake Now lest this should be doubted of he sheweth how it cometh to pass namely by the help assistance and power of the Spirit of God who as he shewed himself mightily in Christs person so hath and will in his members and for instance he looks back a great while ago when long before Christs coming the Spirit shewed himself to the confusion of the wicked and disobedient and to the comfort and deliverance of Gods servants as Noah whom as this Spirit enabled to preach the to wicked world so they disobeying and mocking him the same Spirit preserved and saved in the common destruction And therefore if the Spirit of God shewed himself so in the people of God for their good so long ago then we need not fear but that he will much more shew himself in and with us inasmuch as now the Spirit is bestowed in a larger and fuller maner then before our Saviors coming into the world Now he reckons this rather then any other example because it was a famous one both of convicting the wicked world and preserving the servants of God in such a bad time and because it was so long ago I come to the meaning of the words By which his Spirit namely his Godhead and Divine Nature which raised him from the dead He went and preached namely by the mouth and ministery of Noah To the Spirits in prison even them that be now and were in Peters time Spirits and Souls in Hell but when Noah preached were disobedient men and women when God seeing the notorious corruption of the times threatned to destroy the world with a flood if they did not repent To them Noah preaching both by word and by deed also in preparing the Ark they not being moved hereat nor at the long suffering of God were at the length drowned Noah onely and his wife with his three sons and their three wives being preserved in the Ark. This Scripture hath suffered as Mr. Luther saith of the Lords Prayer much Martyrdom by false interpretations and erroneous constructions whereof that of the Papists is most gross They understand it thus that Christ being dead in his soul went down to the lower parts of the world where be four several places together one above another Limbus patrum Limbus puerorum Purgatory and Hell which is the lowest and hottest of all that Christ went into Limbus patrum to fetch out all the godly Fathers that dyed from the beginning til his coming and all such as in Noah's time seeing the flood come indeed repented and went to Purgatory and had there suffered all and so were gone into Limbus patrum also to deliver the souls then in Purgatory and into the lowest part namely Hell to Preach to the convicting of the Reprobates there c. But though in truth Christ had done thus which yet he never did this proves no such matter will afford no such sence for 1. By Spirit whereunto the word which hath relation is not meant Christs soul but his Godhead not his soul for then it was that Christ was quickned in his soul or by his soul but neither can be true not in his soul for his soul never dyed nor was mortal not by the soul for it was not the soul that raised him again but the power of God that joyned them both together as the Scripture testifieth and that his Godhead is hereby meant will appear by the like places as Rom. 1. 3 4. 2 Cor. 13. 4. 1 Tim. 3. 16. where that which our Apostle calls flesh Saint Paul calls infirmity and
were indeed the mad fools 2. How should this stir up them to be thankful to God that know themselves freed from this woful place and to Christ that hath suffered for them O what cause have they to rejoyce to walk obediently and to bear their few short afflictions patiently and for those that know it not me thinks they should never be quiet nor sleep good sleep till they know they are delivered from this prison 3. This should make us all not onely careful to save our own souls out of this place but to do all our endeavor to save others especially them that be committed to us as Ministers to preach diligently zealously and plainly to save their people out of Hell and pull them out of the fire such as do otherwise are merciless and cruel so Magistrates to punish sin zealously that they might not be condemned hereafter so must Parents towards their children by prayer counsel education correction so must every neighbor do what he can to save his neighbor If thou doest them no good yet shall they wish one day that they had been ruled by thee Which sometimes were disobedient Here 's the cause as well of their bodily punishment by the flood as their eternal judgement in Hell even for that they were disobedient to the Commandments of God and among the rest to the Ministery of Noah This is aggravated from the length of Gods patience shewed towards them though God told them how long he would wait yet did not they hereby become the wiser and by the real sermon which they had which was the building of the Ark They had both time and means to have repented but not repenting their sin was the greater and so was their judgement Q. Were all save those eight here mentioned drowned A. The Text is plain that all were drowned Q. Were all those that were drowned damned A. It is said That the earth was filled with cruelty they are also termed the world of the ungodly and its likely that if any had been openly known to have been good the Lord would have preserved them that they should not have perished in the waters with the rest yet it s possible that even among them that were drowned there might be some good and it were hard if we conclude that all were damned some were youths some infants not capable of sin some not born whereof some might belong to God Again it might be though not very likely that some might repent in truth when they saw the flood come However most no doubt were utterly cast away for ever yet some might be saved eternally though they had part in the bodily punishment as Cain a Reprobate had part in the temporal deliverance and yet perished eternally Hence perceive 1. The exceeding and almighty power of God that was able thus to take vengeance of the impiety of the world even of such an infinite multitude by such a judgement there 's no power nor counsel against him He is the Lord of Hosts and hath all Creatures in Heaven and Earth to use to preserve his and to destroy his Enemies even from the Angel which destroyed Senacharibs host to the very lice and worms fire ayr earth hail blasting mildew lyons bears c. are at his command there 's no Creature so mean which he cannot use to destroy the very proudest Tyrant How should this strike terror into the heart of every wicked man and make him humble himself at the footstool of the Lord and break off his sins by unfained repentance The people of Tyrus and Sidon feared Herod because he could hurt the Land who yet himself was worms meat God can plague and destroy a thousand ways What art thou that rebellest against thy Maker the Lord of the whole world who hath Heaven and Earth and Hell at his command and all Creatures in them He is able to plague thee which way soever he will every hour of the day He is able by the greatest by the meanest also of his Creatures to destroy thee as he can also immediately by himself But if he let all these alone he is able to finde enough in thine own bowels to torment thee some ill humor in thine own body or bowels to vex and weary thee any tooth in thy head may drive thee to extremity of pain thine own thoughts may take away sleep from thee yea drive thee into desperation as it befel Judas Most Princes if a great many be in a transgression or rebellion either cannot resist them or if they could dare not put them all to death for fear of rising or want of Subjects it s not so with the Lord he hath no need of men if they rebel against him he will cut them off if they be never so many he fears not O let none sin with the multitude thinking to be hidden or escape for God hath judgements enough and hath prepared Hell large enough though there be never so many that rebel against him 2. The wonderful justice of God and how he hates sin that thus revenged it upon the whole world This is a part of his name he will not account the wicked innocent He is a God that hateth and abhorreth iniquity and hath shewed it in all ages of the world He hath storehouses of judgements here against the wicked and hath prepared for them a prison and place of torment for them hereafter This should now make them tremble and fear hate sin and repent of it He hath done justice on the whole world and dost thou think to scape The world makes an Idol of him all of mercy such examples as this and that upon the Israelites in the Lamentations and many other shew his justice and this is such a dreadful example of Gods justice as should make all the world to tremble If we should see an hundred men executed together how would it daunt us what will it then to consider that thousands thousands are sent into Hell If any shall think that of those which were drowned there might some be saved eternally because oftentimes Gods servants be taken away in common calamities let them learn 1. To judge charitable of men taken away in such cases 2. Not to promise themselves any certain freedom from outward calamities howsoever we must not voke God hereunto but yet herein to commend our selves to God as which shall not hurt our souls Though we be wrapt among the wicked in some bodily affliction yet le ts be of good comfort we shall not be so at the day of Judgement we shall be delivered from eternal punishment But disobedience is as the forerunner of destruction it s as the sin of Witchcraft he who is the Lord of the whole world and requireth obedience of all cannot endure that men should contemn and disobey the admonitions of his Word whereby they are called to repentance This is mens destruction see 2
God to come and yet they feared nothing Note that wicked men fear not Gods judgements Thus was it with the Sodomites with Lots sons in law with the Israelites This is indeed a token of a wicked man as being an argument of unbelief Atheism and hardness of heart and that they are mad on their sins These are sure to fall into destruction This condemns the common unbelief and impenitency of most men for though they hear Gods judgements denounced against sinners and that they hang over the pit of Hell and that he will judge Whoremongers and Adulterers c. and that no such shall inherit the Kingdom of Heaven and that they are thieves for every bit of bread they eat that if they come to the Sacrament without their wedding Garment they shall be bound hand and foot c. yet they fear no colours but go on like blinde Bayard People were of old afraid of Purgatory but these are not whatsoever can be said of Hell or the day of Gods dreadful judgement But they that now fear them least shall one day feel them most whereas Gods Servants which tremble and humble themselves with David Habakkuk and Josiah hiding themselves with God shall escape and they that fear them least before they come and are boldest in sin they are most stricken with horror and most cowardly when they come as Ahaz Saul Belshazzar c. Wherein few that is eight souls were saved by water Here 's the proper use and end of the Ark The preservation of Noah and his Family from drowning By souls we are to understand men and women and by being saved their temporal deliverance 1. In that the Ark preserved them and was not overturned with the raging of the waters and that Noah with his were not choaked being so long there with beasts Note That What God will have a thing to do though it seem never so weak or unlikely yet it shall be sufficient to effect it as Sampsons jaw-bone the compassing of Jericho Daniels pulse which he eat the Whales belly for Jonah Jordan to cleanse Naaman so by the foolishness of Preaching by the Ministery of a few mean men to speak of in comparison to convert the Gentiles c. If God shut up Noah in the Ark he shall be safe enough yea and how many poor live and prosper with a short and bare allowance and many of them in sickness get up with poor help and means O the happy condition of Gods Servants what means soever they have if God bless the same they shall suffice to do them good Hereof how often in time of danger when means have failed or weak means onely were to be had have we had experience 2. In that Noah with six other righteous persons besides himself were preserved Note Both the reward of righteousness though not for merit but Gods mercy and what a dignity and priviledge it is to be righteous one such is more worth then ten thousand others As they are the glory the wicked are the dross so do they finde that godliness hath the promises both of this life and that which is to come O what a provocation and encouragement ought this to be unto us to labor to approve our selves to God to be righteous in Gods sight and to walk with him Such shall be preserved from all evil of body and soul for those that be otherwise they lie open to all judgements here and to eternal destruction hereafter O that men could believe the odds between the one and the other Cham being with his Father in the Ark was preserved from the Flood but after was cursed and condemned for his sin and is in Hell Note both that Its good to be near the godly The place and they that be with them fare the better for their sake as Laban for Jacobs and Potiphar for Josephs wicked Jehoram for Jehoshaphats all in the Ship for Pauls and here Cham for Noahs and none can be saved by any other bodies goodness The soul that sinneth shall dye and every one shall be saved by his own Faith C ham perished though he had Noah to his Father who was such a good man Note further That Though the wicked both may and do often escape bodily dangers as Cham did yea live wax old and grow in wealth c. yet they shall not escape the everlasting judgement of God for their sins While they continue their sins whatsoever their prosperity be their judgement sleepeth not neither doth their damnation slumber 4. In that of those which were saved from drowning being but few yet one was not saved eternally Note That It ever hath been is and will be that a very few have been or shall be saved thus you see it was in the old world So was it under the Law when all the Nations lived without God in the world onely God was known in Jury yea though Israel was as the sand of the sea yet but a remnant of those were saved How few in the wilderness but were disobedient how few under the Prophets but were idolatrous and stiff-necked In the days of Christ where was faith to be found and now not to speak of the Jews Turks and Pagans even among Christians doth not the love of most wax cold Narrow is the way to Heaven and there be few that finde it Many are called but few are chosen Gods people are a little Flock Faith and Repentance without which none can be saved be so difficult things as few attain them An Hypocrite and civil man may go far but come far short If indeed to speak two or three good words at ones death were a sign of repentance as numbers hold or Heaven were so easily come by in vain did Gods Servants humble themselves and labor to cleanse themselves in innocency I would never care for coming into Heaven if it were so easily obtained as the Arrian at Norwich about to be Executed said to one standing by Do you think Christ would forgive me if I did confess and believe in him and acknowledge him O saith the party without all doubt he would To whom the Arrian If your Christ be so easily to be entreated I 'le never believe in him But not every one that saith Lord Lord shall enter into the Kingdom of Heaven Faith and Repentance with the change of a man is the greatest work in the world Though we cannot judge the precise number of those which shall be saved neither yet who they are yet generally this is true That in the visible Church but a few shall be saved We must not therefore content our selves to do as most do or the rest of our Neighbors do but rather as the fewest do else we can never enter into Heaven or be saved we must crowd and strive hard and labor to be of the number of those few which shall be saved we must give all
time of Popery they wondred at the Martyrs that they would not at some times yield a little as to speak a few words c. Thus it is now for the world lives still and is like it self If any dare not play or riot or talk of the world on the Lords Day they are thought to be mopish fools who had rather be poring on a book then doing as others If any care not to get by Lying Deceiving and the common ways of the world they are wondered at as fools so if any now and then omit some of their businesses and go to hear the Word they are accounted idle as Pharaoh said to the Israelites and such as have little to do If any be humbled for their sins they think them melancholy and that they will be out of their wits and they would not be in their case for no good and would have them be merry and play it away If any at the hearing of the Word perceiving it to be high time to forsake his old wont and take a better course now dare not do as he hath formerly they wonder at him What! art thou turned Puritan will they say Wiltst thou forsake thy sports and merriments which they think a little heaven cast off thine old companions and sworn brethren c. What wondrest thou at them for thus doing What for coming out of the fire for taking pains to save their souls for not daring to wound poyson or destroy themselves by provoking God for taking pains to do that which must keep them by Gods appointment with all needful graces for being troubled about their sins and the danger thereof for longing to be in the favor of God c Assuredly thou hast small reason so to do but it s for that they savor not the things of the Spirit of God for that they perceive not the things that are of God are blinde and cannot see afar off If we should see one of a strange Country come through our Town we would wonder at their strange attire nothing like ours The children of God be not of this world but chosen out of the world and may not fashion themselves like the world but be of the fashion of Heaven the world therefore wonders at them 1. Therefore let none think that if they turn to God and take a good course that they shall be generally beloved and well thought of of God Angels and good men they shall but of the world they shall be wondered at and hated ere you begin make account hereof even to have the ill will of those which have loved you yea it may be the displeasure and frown of Father Mother c. yet let not this hold you off nor keep you still in your old course as long as God and good men love you what need you care Wo be to you when all men speak well of you better be wondered at and hated of the world for well-doing then condemned of God for ill-doing 2. For those that are entred into a good course already and finde it thus let them not be discouraged it s no new thing the worthy servants of God have been counted fools and madmen for well-doing We must have an Heroical courage not to be daunted herewith we must not think the worse of our selves because the world thinks basely of us who know us not nor our course which of them that be very fools indeed is counted foolishness we may wonder as much and much more at them that be so desperate to go on in their sins and take no thought for death or day of Judgement that hang over a pit and yet can be merry that run on in the score and never think of reckoning that dare buy a few short profits and pleasures at so dear a rate at the loss of their souls that deprive themselves of the inward and true comfort and peace they might have in God and spiritual things as the Word and Sacraments for the short and vain pleasures of honor and deceiveable riches that prefer Hogs meat before Angels food We have cause I say to wonder at their folly and madness and to pity them thanking God that hath not left us in their woful blindeness and miserable estate If thus by wondering at them we can do them any good so it is but let not their wondering hurt us 3. For those that think strange of Gods servants for not doing ill or for well doing they bewray themselves to be of the world and so to be carnal They that mislike the fashion of Gods children it s a sign they be of another Countrey not of Heaven and that they be none of wisdoms children for all they justifie wisdom wheresoever they see her and in whomsoever Labor therefore not onely not to think their course strange but to acknowledge it the best course in the world and accordingly to follow it That you run not with them This sheweth that Though we be dull and dead and slow to that that is good yet our proneness and eagerness to that that is naught is exceeding great We can run to Play-sports Vanities and Follies please us but we come to the Word Prayers and good Duties with a leaden heel at this we are drowsie but at the other watchful enough Many run so fast in the ways of sin and make such haste that they run themselves quite out of state and credit with God and man and out of their health too and have brought untimely destruction upon themselves they have made such haste that it seemeth they thought long till they were in hell Too too many also are now a running but it s in the broad way wherein the faster they run the sooner they come to destruction if it were well considered they can see small cause to make such haste O that they could be perswaded to turn head and enter into the way of good men and then let them run as fast as they will run the race set before them so run that they may obtain and as before we rejected all counsel that might do us good so now let us shake off all impediments whether within or without us that would hinder us in our Christian course or from running the way of Gods Commandments The faster we have heretofore run in vanity run we now the faster in the right way we could then take great pains think the time short spend our money in vanity now after the same maner le ts do the contrary it s our great fault that we did run apace after the world with the profits and pleasure thereof but now our fault is that we go a foot pace nay a Snails pace in goodness To the same excess of riot When men give way to sin and their hearts are set on evil there is no hoe but they will run over head and ears As the Sea if it break over a bank it can scarcely
2. Take heed therefore you be not ashamed of God here lest he be ashamed of you another day Do as Abraham Isaac and Jacob they built here and there Altars and were not ashamed to call on the Lord neither was he ashamed of them to be called their God Art thou called Puritan Answer I am not so pure as I should be I pray God make me pure you must be pure else you shall never see God we must also take heed that we esteem not basely nor be ashamed of them that suffer for Christs sake shunning and avoiding their company lest forsooth it should be known weare friends to Puritans to those the world so calls and counts and that for their goodness wo be to us if we be not friends and favorers of them this being indeed a main mark of our Regeneration But let him glorifie God on this behalf As sufferings for God are a benefit for which we are to praise God so they be a great honor which the Lord vouchsafeth his Hereby we are tryed made Partners with Christ the Prophets Apostles and Martyrs that be now in Heaven are like our head in suffering and so shall be in glory and shall rejoyce at his coming and for ever This is an argument we are none of the world but chosen out of it yea that we are blessed and have the Spirit of God in us hereby also we glorifie God And might not God have left us to our selves and brought shameful sufferings upon us for foul sins as upon many others yea might have cast us to Hell to have most just and woful torments for ever and ever Now seeing he vouchsafeth to change our shameful sufferings here and hereafter for our sins into a few glorious sufferings for his names sake it is a priviledge Therefore though there be some tartness in the afflictions themselves yet consider how they might have been and now the cause why they be what Partners we have what good they will do us here and what an happy end we shall have hereafter we have great and unspeakable cause to praise and glorifie God which I pray in Gods name let 's labor by faith to bring our hearts unto Verse 17. For the time is come that judgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God HEre are more Reasons to the same purpose 1. From the time God will now since Christs coming exercise his Church with greater tryals and trobules then the ages before his coming in the flesh 2. The necessity of it Judgement must come 3. By making comparison between the state of Gods children persecuted and their persecuters yea and all the wicked for though these be chastened a while yet the end of the ungodly will be most fearful which he sets not down affirmatively but with much more vehemency and earnestness by interrogation What shall the end be c For the time is come c. The Church is appointed to more crosses and tryals since Christ under the Gospel then before True it hath been persecuted even from the beginning and every true believer hath had crosses and tryals and the people of God have been persecuted both of the prophane among themselves and of others yet never so sorely nor commonly as since Christ witness the ten bloody Persecutions with those which the Church hath since suffered by Heathen Turks Papists Reasons 1. Because this time hath clearer promises and a more fuller revelation of Gods will and Heaven as it were set open and Christ and all his benefits so set before our eyes as we have much more means of comfort and believing and so of love to God and courage and therefore may well undertake greater tasks the time of the Law was the time of the infancy of the Church the time of the Gospel the time of the maturity thereof Therefore well may God require and look for more obedience and not in doing onely but suffering for God will not have the graces of his Spirit in his Servants to rust 2. The Lord hath promised great things of the people in time of the Gospel He will pour out his Spirit upon them knowledge shall abound yong men shall see visions c Now seeing its foretold we should be holy in these times the Lord therefore must use the best means to effect the same whereof afflictions are one 1. This confuteth that opinion of the Papists that teach That the Church in the New Testament should always so prosper and flourish in wealth and be conspicuous and glorious and have victory over the enemies thereof which is rather the mark of the synagogue of Satan which is ever greater in number and more pompous for though God give his Church breathings to be gathered and to edifie themselves yet is it scarce at any time free from troubles 2. It rebuketh those among our selves that the Gospel should bring all peace and ease and therefore when they see any troubles come for it they are offended It s true God gives peace and plenty as handmaids to wait upon the Gospel yet either for chastisement for the contempt of the Gospel or tryal of his Servants profiting the Gospel hath troubles and men must be content and take the Gospel with whatsoever troubles and thank God too and think they be gainers But many would have the rose not the prickle follow Christ for loaves and in hope for preferment but hearing that he hath no where to rest his head they will be gone These be but Hypocrites and such as never tasted indeed of the Gospel for if they had they would part with all for it 3. It should teach us all in these days not to conceit of ease credit c. for the Gospel brings a Sword and therefore we must prepare for hardship yea the Gospel brings enough with it to make us willing to suffer for it The not thinking hereof causeth unpreparedness and both either a flying from God or else to bear them impatiently That judgement must begin By judgement is not meant plagues or punishments for sin as pieces of Gods wrath and forerunners of condemnation for such are those laid on the wicked but merciful chastisements and loving corrections whereby we are moved to judge our selves that we be not judged of the Lord and condemned with the world 1. These afflictions must begin with Gods-Servants Jacobs house first afterwards the Egyptians felt the Famine first the Israelites were oppressed but afterwards the Egyptians themselves plagued the Jews were first carried into captivity but afterwards the Assyrians were destroyed by the Medes and Persians 1. In respect of their sins they are full of terror and anguish of Spirit ere they can get any comfort and when they have obtained it it s often eclipsed and they go mourning 2. They are subject to many
their work God will not put it up but defend even the meanest Servant in his Family 4. It may be for direction let us prove our selves his true Servants Covenant-Servants and no hang-by's for as about Princes and great Mens Houses be many that be not in Covenant for wages nor are setled Servants of whom any charge is taken So in the Church the Lords House there are a number that work not the Lords work but the Devils and are of his Family for he hath two Families one of reprobate souls in Hell the other of unbelievers and wicked here on Earth These work earnestly for the Devil yet they will come into Gods House and the Devil is content they should so long as they keep their heart and life to him yea they will put over their leg and sit down at the table to eat of the bread prepared for the Lords Family but he will come in and view them and finding them without a wedding Garment and such as be not in Covenant with him he will cause them to be bound hand and foot and cast into utter darkness These shall have their wages where they have done their work Hast thou been such a one humble thy self before God bid adieu to thy old master and come in good earnest and enter Covenant and purpose to be a true and dutiful Servant to God and he will have mercy on thee and take thee into his Service and then mayest thou have comfort and challenge the priviledge of the Family If it first begin at us c. Here note 1. That the Apostle puts himself in the number of such as were of Gods House So that its possible for us to come to be assured that we are of the Lords Family Labor we therefore to attain hereunto else what joy can we have of our lives we are bid make our calling and election sure and why do we it not wouldst thou know to what family thou dost belong thou mayest by the works thou doest If we work the works of God of Holiness and Righteousness in our general callings and be faithful in our special callings then are we of Gods Family if the works of sin then are we of our Father the Devil You may come into Gods House as many an hypocrite and Beast doth but of his house you be not try whose work thou doest Thou doest some work of Gods and some of the Devils no if we do any work willingly for the Devil we do none for God aright nor that he accepts Again if thou dost not believe nor repent thou art none of Gods Family if thou art an unrighteous person thou art none of his yea if we be of Gods house we cannot abide to hear our Master ill spoken of nor any of our fellow-servants for their goodness but our hearts will rise against it contrarily if we be such as dishonor God reproach the sincerity of the Gospel and power of Religion with them that desire so to walk yea or can hear them ill spoken of and are not grieved thereat it s a sign we be none of Gods Family but the Devils 2. That there 's no small difference between the state of Gods children and the wicked even the state of the godly notwithstanding the many troubles wherewith their life is filled is to be preferred before the state of the wicked notwithstanding their present jollity The state of the godly is infinitely better then the wicked's both in this life in death and at the day of Judgement Those are freed from the curse and wrath of God and all evil are reconciled and made the children of God and are covered with Christs righteousness These are in danger of all condemnation remain children of the Devil Enemies to God altogether in their own filthiness all Creatures both in Heaven and Earth are at Peace with those but all at odds with these Angels guard the one the other are a prey to the Devil the one working the works of holiness are acceptable to God and shall have eternal life the other the filthy scullery of the Devil shall have Hell the one are beloved of God the other hated the person and prayers of the one are acceptable to God the others abominable in his sight of the one all things their afflictions yea their sins turn to their good to the other the mercies of God yea his holiest Ordinances turn to their hurt Those are called the glory these dross those are as a tree planted by the rivers of waters c. these as the chaff which the wind driveth away those are as wheat for the garner these cockle and tares to be bundled up for the fire the wicked seem more excellent outwardly but they are like painted Sepulchres like rotten wood shining in a dark night the godly are like a plain leather Casket with a precious Pearl therein of unspeakable worth Turn them which way you will if both in prosperity infinite odds one being the childe of God the other of the Devil the godly hath more joy and peace in well-doing then the wicked of all their jollity the ones prosperity is a pledge of better things in Heaven the others is sent in wrath to fat them to their destruction If both in adversity alike yet infinite odds the one chastened of God as a Father doth his children for their great good the other pursued in vengeance by a just Judge as fore-goers of greater plagues for the one Gods arrows are dipt in poyson for the other the poyson is taken away in Christs Sufferings On the one God hath promised to lay no more then they are able to bear the other have no such promise the one have Gods promise to comfort and uphold them in them as also assurance as of good by it so of a good and happy end and after this life their joys to begin that never shall end but the other have no such promises nay when this life ends then shall begin their Torments which shall never end nay put the godly in the greatest misery that can be and the ungodly in the greatest jollity like Dives and Lazarus or if ye will chain the one in a Dungeon about his feet middle and neck and let the other ride in all pomp and with all the attendance and honor that the world can afford yet the one is infinitely more happy then the other In death the Righteous have hope the wicked none but are either full of horror or blockish After death these go to Hell those to Heaven the children are taken up into the Chambers of Christ the Dogs and ungodly are cast out of doors At the day of Judgement the one shall stand with comfort on the right hand the other with terror on the left both being raised up The wicked shall have the wound that death gave them healed up as Traytors be healed of their hurts that they may come to execution and
thereupon both in body and soul shall be cast into Hell fire though the one begin with joy yet they end with wo and though the other begin heavily here yet they end with joy in Heaven and this life is nothing to that 's to come Could we discern this we would reverence the one highly and no less pity the others yea should the ones troubles here infinitely exceed the others jollities or the troubles of the godly be here greater then they are as also the jollity of the wicked we would not change with them 1. This confuteth the blinde world that esteemeth basely of Gods servants and of their state but let us never think the worse of our estate for them as a plain rich man doth not when a vain bragging fellow in brave apparel goes swaggering scornfully by him 2. This may and ought wonderfully to comfort Gods servants that hath advanced them to this high dignity passing by so many others O that we would walk worthy hereof in an holy and pure conversation 3. This may be a choak to the wicked notwithstanding all their jollity and make them weary of their condition laboring to become godly and of Gods house that so they may be truly happy What shall the end of them be that obey not the Gospel of God Here 's implyed 1. That though the afflictions of Gods people be many and great yet they are nothing in respect of the miseries which shall befal the ungodly The Lord is Judge of all the world and he will deal justly and equally even give every one according to their works If therefore he afflict his children with rods he will plague his enemies with scourges if he will not bear with sin in his own servants that are careful to please him and stand in awe and yet be overtaken then he will be dreadfully revenged of those that make a trade of sin if his children in their conversion and often afterward upon any sin committed have gripes of Conscience and suffer the terrors of God then shall the wicked have a gnawing Worm that shall never dye if those be brought as it were along by Hell these shall be left and swallowed up of Hell The Lord began with the Israelites in Captivity but ended with the Egyptians in drowning them in the Red-sea the three Children were put into the fiery Fornace not burnt but fire seized on them that put them in Daniel was put into the Lyons Den but his Enemies and Accusers were devoured Israel was carried Captive but Ashur destroyed the children are beaten with the rod thereafter it s burnt God chastens his for a few days here to their amendment but the wicked shall be cast into eternal fire In reading hearing and seeing what grievous things the Lord hath laid on his own children the wicked may see as in a glass the woful state that abides them 2. That the torments prepared for the ungodly in death and at the day of Judgement are such as cannot be expressed The Apostle knew that they should have a fearful end but utter the further end of it and lay it out to the full he could not therefore is forced to say What shall be the end It s a wonderful love of God that he hath made us his Children but yet it s not manifest what we shall be that is it cannot be exprest what happiness is prepared for us Eye hath not seen nor ear hath not heard what God hath prepared for his children So cannot any decypher the fearfulness of the wo prepared for the ungodly Such shall be separated from God and from his Saints and have their portion with the Devil and damned O the universality of their torments both in respect of their bodies and souls O the greatness of their pangs tormented with fire and brimstone O the eternity of them They shall be world without end If a man in pain should shed a tear or drop of water from his eye once in a thousand years and no more yet sooner should he make a whole Sea before this time will end 1. O what an iron scourge should this be to drive the wicked to repentance not resting till they know they be freed from this woful lake O let them never glory in their prosperity as long as they are in danger hereof If any will not break off their sins and fear they will prove costly profits and pleasures and they that will not believe and fear here shall feel them to eternal destruction hereafter 2. How should this glad the hearts of all Gods people that know themselves freed from this fearful lake and make them walk chearfully and obediently all their days to the honor of him that by his sufferings hath freed them therefrom yea should we not bear our few afflictions patiently being freed from these endles and easeles ones and not to envy at the prosperity of the wicked seeing it shall have such an end let their beginning be what it will be if this be their end God keep us from having any part therein That obey not the Gospel of God The wicked are described by their disobedience to the Gospel and these are indeed the most wicked and and have the fearfullest answer to make and the lowest or worst place in Hell they shall speed worst for their sin is greatest For what a favor of God is it not onely to give Christ to the world but then to publish him by the Gospel being the glad tidings of Salvation to all of what sort soever though never so mean never so great sinners there is mercy upon their unfained humiliation and such God sends his Ministers to beseech men to be reconciled O this is an unspeakable fâ—vor as that the contempt thereof must needs deserve a fearful damnaton That men should continue yet in their sins and have no minde â— Christ as a King and Savior is fearful If a company of Rebelsâ—ad a pardon proclaimed and sent out to so many as would come in fany would stand out and refuse the Kings grace and favor were he â—t worthy to be cut-off It shall be easier for Sodom and Gomorrah in â—e day of Judgement then for these people If they that despised theâ—aw were not unpunished how shall they be dealt withal that despâ— the Gospel The higher they are lift up the lower they shall be casdown 1. This rebuts the most part Howsoever they talk of the Gospel and comeâ—t Church and cry The temple of the Lord the temple of the Lord yet â—ey yield not obedience thereto but continue in their sins There are â—w that come to see any such need of Christ as highly to prize him aâ— most earnestly to seek him though some would have Christ the Savior and will have Jesus Christ in their mouths yet few will stoâ— to his yoke to renounce all their lusts and yield up themselves in abbedience to his
bring a good stomack and take it in well by diligent hearing digesting it by meditation and conference that they may grow thereby O woful people in many places that have excellent Preachers and as good feeding as may be and yet have lean ill-favored and mishapen souls being inwardly as Pharaoh's seven kine appeared outwardly as if they had never had a good meals meat whence is this some will not come to Church where the food is some come but presently fall asleep some have their stomacks so cloyed that they have no appetite others put it out like wanton children These are authors of their own wo their blood shall be on their own heads what answer will they make to God when they shall be called to an account for this what a grief is this to Gods Ministers when they have made their provision they are gladest if their guests come and have good stomacks that nothing be lost 3. While their Minister is feeding them carefully they must be careful to feed him with necessary and convenient maintenance that he may not be troubled or distracted If a sitting Hen should go much from her nest to seek for food for her self the eggs could not but chill If Ministers should not be maintained how could they go on in this great work contrarily how many purloin from their Ministers how many endeavor to get their Tythes at an under-rate c Doth their Minister feed them carefully and should not they allow him to the utmost should not they be as careful of him as he is or ought to be of them how else shall he maintain himself and his family how else keep hospitality and be helpful to the poor how else succor poor Christians Schollars and Strangers that resort to him foâ— succor A good Minister had need be a Treasurer helping to so many good uses 2. That Ministers must preach the Word soundly they must not give stones instead of bread for an egge a Scorpion for a fish a Serpent for food Poyson Not onely they must not teach erroneous Doctrine but also not brackish and unsavory points that jar with Scripture though not in the highest degree They must not Preach mens inventions and Traditions what is the chaff to the wheat not idle things frothy stuff c. to the discouraging of the good and heartening of the wicked This were not to feed the flock neither are we to follow or embrace any such Doctrine 3. That Ministers must Preach diligently in season and out of season watching every opportunity to do their people good and that in regard of their manifold wants and great weaknesses 1. This rebukes them that having flocks feed them but seldom haply once a year quarterly or monethly Sermons they think more then enough 2. It rebukes the woful backwardness of many people that howsoever wisdom cryeth and lifteth up her voyce in the streets yet for their Oxen and Farms will not intend this Market count her wares but as dead commodities How many worthy Ministers have been forced to give over their preaching for want of company as others to preach to a few O what lets have without us besides our own untowardness to call home the uncalled at one time or other to build up by little and little the good Alas even they that have been somewhat forward are subject to decay and to become worse again A Ministers work is not like a Carpenters or Masons as they leave it they finde it but he may leave some in a good minde who yet within a while after are cooled or turned away The flock of God These words are a reason whereby he enforceth his Exhortation The people are the Lords not ours all are his by creation but he hath a company in the world who are his by another right namely of Redemption as being bought by the precious blood of Christ O unspeakable price They must therefore be dear to him for such things as costs us much we much set by If God gave his Sons blood for them his Spirit to them and prepareth Heaven for them then they be dear to him therefore he will call to a strict account for Souls not one shall perish but he will have account how and by whose default The King will have account of every of his Subjects even the meanest how he comes to his end so will the Lord of Souls 1. This teacheth all men to take heed of Souls they meddle with Jewels with costly Ware when they meddle with them Woful is the state of all unconscionable Patrons that to incroach a great part of the Livings in their gift put in of Jeroboam Priests when the Souls of Congregations were at their mercy to save or destroy them woful also is the state of such whom they thus put in 2. Let Ministers do their duties as they that must be called to an account for their flock be the Lords his Sheep his Lambs but â—ost use them not as if they were the Lords 3. This teacheth people to submit themselves to the guidance direction teaching and government of their Shepherds whom God hath set over them They must be content to be kept within the fold to be kept from rank places that would rot them to be kept in bare pasture to be often dressed c. As sheep follow their Shepherds voyce so must Gods people the whistle of Gods Word by his Ministers 3. This rebukes numbers which will not be kept in but stray where they list These straglers will fall into the Devils mouth they will run into the rank rotten places of unlawful profits and pleasures do what Ministers can they will not be dressed c. Thus thousands dye of the rot and of other deadly diseases notwithstanding all the care of the most diligent Shepherds these be none of Christs sheep his follow the mouth of his under-Shepherds and lose nothing by it as who shall have eternal life but these be Goats and its easie to know their place where it will be even on the left hand to hear their doleful doom Again By Flock the whole company that is under a Ministers charge being to be understood thus much may be noted that A Minister must have regard to all his people even to the meanest from the one end of the Church to the other No Shepherd will willingly lose the least sheep of his fold and good Husbands and Housewives do not onely look to their Silver Vessels but to those of Brass Pewter Stone Wood so must we take care of all look to all 1. This rebukes those Ministers which preach so loftily and in divers tongues and after such a fashion as is quite beyond the reach of most and onely apply themselves to a few of the chief rather in ostentation seeking themselves then Gods glory or the peoples souls It were unreasonable for a Minister to preach if
and then how will they answer that to God 2. It rebukes those also that living among their people yet care not thus but think themselves discharged that they meet them at Church on the Sabbath and then preach them a Sermon whereas all the week after they consider not of them nay scarce visit the sick but either are so entangled with cares and businesses of the world that they cannot or so addicted to their pleasures that they will not minde this Thus they are less fit for Preaching do the less good and receive all at a venture to the Sacrament which is a fearful thing 3. As people must be careful for their Ministers who had need of no worldly care hanging on them that they may attend on their care of them so they must be willing that their Ministers have a care of them and deal privately with them and theirs This many cannot away with but would that the Minister should content himself with seeing them at Church but not to look into their behavior in their Families or to pry into their lives or deal privately or particularly who yet if they have a shepherd look that he should diligently tend their sheep all day and look to them particularly as well as feed them they should be glad when the Minister will come to their Houses and sit with them conferring with them and theirs of heavenly things c. But if they should know when he would come they would be sure to be out of the way this is a sign of an ill conscience that they cannot abide the tryal and which is worse of a bad heart that is not willing to mend But there 's another extremity when people will expect too much at the Ministers hands as to visit them at their houses more often then the largeness of the place and his strength and time will permit which though it be a good fault and a rare therefore to be much born with for there is nothing more comely in the world then to see Ministers delight in their peoples company and people in theirs and thereupon to be much together yet it must be done as it may stand with the publique There must be convenient time to Preach that we may not come unpreparedly and if a Minister Preach also on the week days he cannot have much time for private especially in a great and wide Parish Not by constraint but willingly Now for the maner A Minister is not to perform the forementioned duties by constraint as for fear of Gods wrath mens Laws or shame c. but willingly To do by constraint is base and servile what any doth thus they do but homely no better then needs must and besides what hope of Gods blessing can they expect upon such work God loves a willing heart and a chearful doer There 's a constraint that is good whereof the Apostle writeth to the Corinthians The love of Christ hath constrained me c. namely because Christ hath pardoned my sins dyed for me hath called me to this high and holy calling to be his Ambassador to his people hath entrusted me with the souls of his People c. I will therefore in all and every these respects do my duty in the most faithful and careful maner that I can neither can I do otherwise other constraint is base A man cannot endure his Servant should thus do his work much less the Lord who hath no need of any man and if one do it not he can set up another at his pleasure 1. This rebukes those that never Preach but so often as they are bound by Law once a moneth or once a quarter as also those who for avoiding the shame of dumb idols step up and do a little but like hirelings who have no love to their work are at it in body their mindes being far therefrom 2. It may perswade all Ministers to readiness and willingnes in our duty private and publique when we finde any loathness to our study and drousiness therein le ts think what an honorable Calling ours is and that whereas others are employed on earthly things ours is in the Scriptures searching in the rich Treasures of the Word and dealing altogether in Spiritual and Holy things and again what a trust is laid up with us and what weight lyeth upon us and what a reward remaineth for us we serve a good Master in an excellent work in the assurance of most rich wages 3. People must learn also to do their duty not by constraint but willingly Thus must they reverence their Ministers hear them obey their Ministery allow them maintenance but how grudgingly do most pay their Tythes which is for want of finding good by the Word They should so take part of the Ministers Spiritual things as they may put themselves into his debt and see cause to allow him means O suffer not any of the tenth part to cleave to your fingers neither seek to enrich your selves hereby but by the remaining nine parts whoso think to enrich themselves by working on the Lords day or keeping back their Tythes deceive themselves they shall not prosper Be the Minister good or bad give him willingly all the Law gives him If he do not his duty he shall answer for it Be not you Trespassers also stoppage is no payment but if he be a sufficient and painful Minister your custom will not priviledge you from paying him his due by Gods appointment you must give him his due to the utmost and he is worthy of it But O the woful covetousness and corruption of men in this behalf They think any thing enough for a Minister though it be but from hand to mouth whereas they look to encrease themselves and think their Trade bad and themselves ill Husbands if they leave not store to their Posterity Not of filthy lucre but of a ready minde It s not enough to do our duty willingly for so we may do for filthy lucre and gain but it must be of a ready minde even the love of God and zeal of his glory and the care of the peoples Salvation and winning them to God It were a base thing that lucre should set us on work or any thing else but those high and holy ends Obj. None would preach but for their maintenance they look for it Sol. Suppose it to be so yet many preach and have not half the maintenance they spend where they live but either spend of that little God gave them by their friends or else rob other Churches as the Apostle speaketh to preach to them but it s one thing to be set on work for gain and another to expect an honest and necessary mainteinance which is a necessary help to the doing of the duty and without which it cannot be well done It comes in I say by the by as a necessary help to the duty not as the end that sets
on work thereto And its Gods Ordinance that they that preach the Gospel should be maintained thereby yea if a man had maintenance of his own he were not bound in these days and among an able people to preach of his own cost but might expect the recompence of his labors and yeâ— do not this duty for filthy lucre 1. This rebuketh those that heap living upon living that they may live wealthily and at ease doing little of the work and taking small care of their calling 2. Those which do no good in their places who yet are very cunning to gather in their commodities and to make as much of their peoples as they can but follow Farming and Lawing as if they were meer Farmers Grasiers or Atturneys they eat the fat and cloath themselves with the fleece but do not at all regard their peoples good 3. Such vagabond and vagrant rogues that go up and down with a set Sermon or two which they have got by heart and coming into by places offer themselves to Preach falling in the end of their Sermons to make known their necessities by reason of great losses as by fire or the like all being notorious lyes These be notorious rogues fitter for the Whipping-post then any place else O but you disgrace that calling No I speak against these scabs and scurfs that disgrace it for some of those were never in the Ministery but boldly have taken this course without calling or warrant some it may be have been in the Ministery but for their base and detestable behavior have been cast out and now take this course Those are notorious drunkards Gamesters Whoremasters as hath been proved 4. Such as desire to preach at many Funerals and there for a little see set their tongues and consciences to sale in saying they care not what sometimes without sometimes against their knowledge 5. Such as having a great man in their Parish dare not displease him by preaching the truth but double and faulter serving their turn for advantage O that we would set Gods glory and our peoples good before our eyes as the mark whereat we are to aym covetousness is a base sin in any but chiefly in a Minister How shall he teach others to depend on God or teach the Doctrine of Gods providence that is himself perplexed with worldly cares how can he preach against covetousness in others who is himself covetous 6. For People they must not reverence and make much of their Ministers for filthy lucre and because they let them good peny-worths but for their Office Gifts and Care Note we further that As we are to do good duties after a right maner as in hearing with an honest heart praying with lifting up pure hands without wrath or doubting receiving the Sacrament after due preparation c. else how glorious soever the outside be they are abomination in Gods sight and encrease our condemnation So we must particularly do the same with a willing heart so were the offerings of the people towards the building of the Tabernacle and Temple All our duties to God his Ministers the poor all works of mercy c. must be thus done Again that no man ought to do the duties of his calling or go to his work meerly for gain so that if it were not for it he would not follow his calling These be servants and drudges to Mammon so do Heathens and Turks but Christians ought to go to their work because God hath so appointed and for the good of the Church and Commonwealth his gain must come in on the by as it shall please God to send it but we ought to follow our calling as the means God hath appointed to keep us from idleness and to humble us thereby and we might be instruments of the common good No doubt most men offend God greatly this way yea good Christians go not to their work in Faith as they ought nor so single-heartedly as they should but are carried along by profit therefore some when they cannot encrease as they have and would then give over their callings and live idelly of the sweat of other mens brows by Usury c. most never regard the common good but their own private advantage Filthy lucre Not that all gain for so lucre signifieth is evil or filthy yet so he calls gain to shew us that most of the gain of the world is filthy gain though to the most of the world all is fish that comes to net and gotten by hook or crook right or wrong is cleanly enough though never so filthy Indeed hungry dogs will eat dirty things and draff is good enough for swine we must learn to keep our selves clear of filthy lucre What is filthy lucre whatsoever is got basely by the neglecting any good duty towards God our souls our families our brethren is filthy gain So whatsoever is gotten by any unlawful means gain gotten by the breach of any of Gods commandments as by society and conversing familiarly with Idolaters against the second Commandment so all gain gotten by oaths charms c. all gain gotten by travel or working or bargaining on the Lords day all gain gotten by defrauding the Prince of his Taxes and Customs or Ministers of their Tythes and Dues all gain accrewing by oppression withholding Corn from the poor upon forfeitures c. all gain gotten by Whoredom on the womans part or on the mans by winking thereat so all of gain gotten by any kinde of fraud or deceit as by bribery gaming and the like So by selling things not useful as Cards and Dice or things not sellable as Church livings or things naught or mixt or at unreasonable rates or by false weights and measures so in buying taking hold of the necessity of a poor man so in borrowing not paying whereof those subtile and wicked bankrupts are guilty which break to enrich themselves so lending upon usury to the poor especially letting rackt Rents so in doing work but not truly or not at all and yet taking the wages whereof many Ministers are guilty so in not paying wages whereof not a few rich are guilty so in Partnership all unjust and unright gain by secret fraud or open violence so all gain by lying and dissembling and falshood the common course of gaining in the world so of Lawyers pleading and setting a face upon bad and foul unjust matters for their fees c. Do we examine our gain which we have had If it be filthy lucre confess repent and cry to God for mercy and restore else look for Gods vengeance God will pursue it in themselves and curse it that it will not abide to their posterity and besides they shall have no part with God And then what shall it have profited them to have won the world with the loss of their souls yea the time will come either in the torment of their conscience
path and dangerous for wilde beasts not onely be asking the way but because they know themselves apt to go astray though they fare the harder have and hire a guide continually to go along with them in the way to be sure that they may not lose any time or grieve themselves by going out of the way at all if it may be So will every wise Christian besides asking get a continual guide which is the Word of God to go along with him to direct him in every particular through the day yea his whole life This David desired and therefore did so often study and meditate in the statutes of God That they might be a light to his pathes and a lanthorn to his feet and his Counsellors This therefore we must read hear study that it may dwell plentifully in our hearts in all wisdom that we step not awry for want of knowledge or knowing the way go contrary to our guides direction we cannot in every particular action and our dealings go and ask counsel therefore we must have the guide and counsellor within us to teach us to Buy Sell Let Hire to deal with our Neighbors in Peace Equity Mercy Truth Therefore David prays Lead me in thy way O Lord and let thy good Spirit lead me into the Land of righteousness as one that would not go a step but as he was led by Gods Word and Spirit The common sort therefore that dare do any thing and never look for guide hereby shew whether they are going Gods Servants also herein are wonderfully to blame that sometimes for want of knowledge sometimes for want of care go grosly out of their way one step in the way another out in some things like Christians in some things like worldlings some actions good some nothing less When will such come to their journeys end What travelling is this backward and forward and then backward again 6. A Pilgrim if he be told he is out of the way is glad being grieved at his mistaking and loss of time and returns with speed and thanks him that told him so also must Christians in their journey to Heaven They that cannot at all endure to be admonished nor haste to amend are not in their way 7. Pilgrims make much of their Fellow-travellers and Countreymen if any be out of the way they call them in again if any faint they stick to him and rub him and with the Aqua vitae bottle that they carry along with them for such purposes they comfort him and go not from him and leave him behinde them they also chear up and encourage one another What chear my masters go we merrily c. So do true Christian Pilgrims they love all that set their faces to Heaven-ward with them they call in any wandring out of the way If any be afflicted in Conscience for sin or in Body or otherwise with any cross or hath met with hard measure from the world and begins to be discouraged when Landlord or some great men frown or is fallen into some troubles they encourage and hearten him with words of gracious consolation out of the Word the Aqua vitae of Gods promises But the world cannot abide them that go that way It s a great fault in Christians that they walk no more Pilgrim-like love not one another are not able or careful to admonish others but let one another alone till the wicked cry out on them and the Gospel and for Consolation few are able few careful to look thereto The rich encourage not the poor one heartens not on another but every man goes by himself and so are the weaker as when the Brands are pluckt one from another the heat departs O we should cleave together as Burs for we have both Devil and World against us 8. A Pilgrim bears his troubles quietly looking for no other whilest he is thus from home though he be stopt here stockt there mockt at as he goes yet he comforts himself with this that he shall ere long be in his own Countrey where he is known and loved and shall meet with no more such but all good usage that his heart can desire So true Christians bear their troubles patiently if from the hand of God or for his sake sickness losses crosses they look for no other in this vale and Pilgrimage This comforts them that they shal one day come to Heaven their resting place where they shall live with God in all blessedness for ever and if other troubles come one after another they think them no other then they made account of its Gods wisdom that it should be thus that Heaven might be the sweeter we might long the more for it and be weaned from hence If an Englishman should be highly advanced in a strange Countrey he would the sooner forget his own but in trouble longs for his own and is so glad of it as many Souldiers having met with much hardness in other Countreys have fallen flat when they arrived and set first foot in England again and kissed the very ground with O welcome sweet England If Christians meet with hard measure from the world they bear out in hope of Heaven If they were of the world the world would love them They will not deny but confess Christ here suffer for him that hereafter they may reign with him Thus did the Prophets Thus did the Apostles suffer Therefore for those that being put to and in danger of displeasure or trouble flinch joyn with the world and give over they be no Pilgrims they mean not Heaven in good earnest for if they did they would not lose it for a few troubles It s therefore a sign they doubt whether they have any resting place or countrey provided for them or not for else they would not lose it and men cannot have Heaven both here and hereafter But the true Pilgrim is confident he undergoes troubles constantly and boldly as knowing that he hath a countrey which will pay for all 9. A Pilgrim longs to be at home So doth and must every true Christian we are taught to pray Thy Kingdom come and the Church prayeth Come Lord Jesus St. Paul I desire to be dissolved and to be with Christ and old Simeon Lord now lettest thou thy Servant depart in peace Then they shall be free from sin from sorrow shall be with God in perfect happiness for ever O if we were in Heaven but one minute we would not be here again to have every one a Kingdom nay if we knew what Heaven were and that it were for us we would be sick till we came at it The best and precisest are not of this minde for ought I see but if they be sick they send for the Physitian We may nay dare do no other though we were never so willing to dye we may not break the Lords prison by doing any ill to our selves or neglecting any good
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
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
when he is angry 3. God hates it and such as commit the same 4. It brought misery into the world with shame and confusion upon us all and hath always been the cause of all evils For this the Angels were cast out of Heaven Adam out of Paradice the old world drowned and Sodom burnt c. yea it wounds the Conscience which God hath set in us as a Monitor Notary Accuser Judge and Tormentor 5. It bringeth eternal destruction both of body and soul O who would not hate that Mother which brings forth no better children Besides we shun lesser things therefore should shun this much more we shun crosses exceedingly which yet are so far from hindring our Salvation as that they further the same but sin is the destruction of our souls That sins is worse then all crosses appears by the Devils practice who is that subtile one he had rather draw Job to commit sin against God by impatiency then have power to take away all his goods he did this to bring him to that and its true if a man should break an Arm or Leg or lose all he hath it were not so bad or so much to be shunned as is sin To eschew this is the note of a man that loves God of a man that fears him for eschewing this are Gods Servants commended in Scripture as on the contrary the wicked branded for committing the same We are to Eschew all evil even the least we must not give way unto any one no not the least idle thought or word even one is able to destroy us yea and he that breaks one is guilty of all Yea and All persons are to eschew the same not the greatest excepted Gods Law bindes them be they Princes Magistrates Ministers Householders c. They should eschew it most for by their example they do most hurt and as no mans greatness will bear him out so will not any mans meanness excuse him in doing of evil And as all persons are to eschew it so must they shun it At all times Amonst all the times which the Preacher setteth down there 's none for sin we must serve God in holiness and righteousness all the days of our life Some things be in season at one time some at another but sin is never in season Many make the Lords days the times of disorder and they that will be orderly all the year yet at Christide they take liberty to ryot gaming drinking c. as if those times were not to be as well if not better employed then others We must also eschew it In all places God is the God of all places neither can any place change the nature of sin thou must eschew sin as well abroad as at home in thy House Chamber Shop as well as at Church All kindes of sin are also to be avoided Error in judgement and wickedness in Conversation evil against God our Neighbors or our selves We must also shun and avoid evil under what colour or pretence soever it comes as Usury is pretended to be lawful on the behalf of Orphans to kill ones self to preserve Chastity to separate from the Church lest they partake with the wicked c. whosoever doth command it as appears by the examples of the three Children Daniel Peter and John whose example soever we have for it for we are not to follow even a multitude though of great learned men in evil though it be never so gainful What got Achan Gehazi Judas by their booties Our Savior would not listen to the Devils proffer that of fered him All the Kingdoms of the world and we should be losers if we did gain the whole world with the loss of our souls never so pleasannt for though it be sweet in the mouth it will be gall afterward bite like a Serpent and sting like a Cockatrice for a vain short pleasure to sell our souls to everlasting pain were folly indeed yea though we could bring to pass some good thereby we must not do evil that good may come thereof better that good be left undone then that it should be purchased with Gods dishonor as to steal or take usury that we may do good to the poor c. nay we must so hate and eschew evil as we may eschew the very appearance thereof as to go to a place that is of ill report though having no ill purpose c. and must avoid the occasions leading thereunto as going in the twylight by the Harlots house anger multitude of businesses the company of angry persons multiplying of words c. yea if even things good and lawful in themselves be an occasion of evil and cause us to offend we must forbear them as some in using their recreations break out into impatience and anger and others cannot leave the same in any time better for such to pluck out this their eye cut off this their right hand and to eschew this we must eschew the persons and places where in likelyhood we are to be drawn thereunto as the company of bad persons and private familiarity with wicked doers and that not for any sinister respect but because its evil though haply we may be hated for our labor eschewing especially those sins that be most incident to our nature complexion and calling and whereunto we have been most accustomed 1. This condemns them that be so far from hating and eschewing evil though it be as poyson as the Plague that they love it with their hearts live in the continual practice thereof drink it down like water running thereunto as the horse rusheth into the Battel This is the state of most they are workers of iniquity the whole world lieth in wickedness they love not the means nor persons whereby they may be pulled out of their sins but eschew them and goodness as much as they can What Rebels be these against God their Maker Preserver and Soveraign Being made to honor him will they do nothing but dishonor him and so requite all his blessings will nothing serve those to play with but swords and fire-brands and mortal things nothing please them but to cross God and nothing like them but their own poyson Have they sped so well formerly that have done thus Do they provoke the Lord and not themselves to the confusion of their faces If they have vowed they will have their pleasures and lusts whatsoever comes of it then it must be so what remedy These have no love of God neither is there any fear of God in them They are prophane and godless persons which may look for wages answerable to their work shame and the wrath of God in this world and eternal destruction in the world to come For life is in the way of righteousness but death is in the way of sin and the paths thereof tend to Hell O that these persons would hear the
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