through the blood of his Son the Chapters also of Genealogies in Numbers and Chronicles are of good use for the understanding of the rest of the Scriptures though but a few understand the same Of the Grace He calls Salvation Grace and that most worthily as being freely both Elected Redeemed and Effectually called 1. This condemns 1. That Luciferian conceit of Merit or Worthiness in us poor miserable sinners 2. Them that challenge part in Christ and all that he did and yet shew no part of thankfulness and duty again but live as they list and will not onely not part with their lives but not with their lusts for his sake they are lyars and deceive their own souls 2. It should teach us to acknowledge the whole work of our Salvation to be of Grace and thereupon to walk the more thankfully and zealously yea often meditate of this Free-grace and Salvation whetting up our selves thereby That should come unto you Why were they not partakers of Salvation themselves Yes as we have heard but they never saw the time of Christs exhibiting in the flesh nor so clearly They received not the promises onely saw them afar off aâ—d were perswaded of them Verse 11. Searching what or what maner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow SEarching what or what maner of time They took great pains to know Christ would gladly have learnd that he should have come in their days so they should have had a clearer Revelation yea seen him whom they so much longed for and loved Simeon waited for the Consolation of Israel as many Prophets and Kings desired to see and hear thereof and this was lawful unless God had enjoyned the contrary If then we know a thing to be good and profitable to be known we must refuse no pains in searching it out but Study Meditate Pray Confer Read c. We must call for Wisdom and cry for Understanding we must seek and search for her as for silver The Word is like a Noble man that one must make some suit and use some means to come unto with which being once acquainted wherein can it not pleasure us when we have sued to it by pains it will be beneficial unto us indeed whereas prophane Books easily enough attained unto usually work much mischief many of us read much of the Scriptures but take no notice whether we understand the same or not or take no pains to come to knowledge to be inquisitive of the meaning of this or that place of Scripture were profitable when Christians meet together whether Ministers or others or both As they desired to see Christs first so should we long for his second coming The Spirit of Christ which was in them See how they sought into this matter not of their own heads but by the guidance and direction of the Spirit and that 1. Because it was a matter so high and above their reach as in which they could know nothing without the help of the Spirit 2. To avoid curiosity searching no further then God should see good to reveal unto them This teacheth us that when we search into any point of Doctrine or to know any thing we must not go to work by our own head or wit for that were Pride and the way to Error but by the help of the Spirit and therefore no further then the Spirit shall guide us this we do if we keep our selves to the written Word of God for Gods Spirit teacheth us according to the Word and no otherwise This condemneth the frenzy conceits of the Anabaptists which boast of Revelations of the Spirit counting whatsoever comes in their head and they conceive though contrary to the Scriptures to be a Revelation which is wicked for the Word and Spirit cannot be divorced either the one contrary to the other We must hold us to the written word searching thereinto according to sobriety proceeding no further then it and there staying where it stayeth This is also contrary to the Papists that will have their humane Traditions and unwritten Verities whereby upon the point they overthrow the Scriptures Again in that the Spirit of Christ was in the Prophets when they prophesied see the authority of the Old Testament the Spirit of God is the Author of it therefore is it to be highly esteemed as the New and all questions are to stand and fall by the sentence thereof Read believe and obey it and be out of all doubt of it without ifs and ands As the Papists most wickedly would have the authority of the Scriptures to depend upon the testimony of the Church and because they say its Scripture therefore they believe it and otherwise would not they would give no more credit to Pauls Epistles then to Esops Fables if the Church did not give testimony thereof which is a blasphemous Opinion The Scripture is above the Church and that whereon it s grounded and hath no greater testimony then from it self we testifie that God is the true God from all Idols and Christ from all false Christs do they therefore depend upon our testimony and are we above them Though the Church discerneth the Word or Scriptures from false writings and therefore rejecteth a great many of Epistles and Gospels of Bartholomew Thomas Thaddeus as adulterous yet this proves not that they depend on the Churches testimony A Kings Letters come to a City the Officers thereof by the stile sign or some other thing whereunto they are accustomed accept of them yield to them and testifie that they are not false or counterfeit are they therefore above the King or his Letters Further here is a testimony of the Divinity of the third Person for the whole Scripture is given by inspiration from God and here it s said it was by the Spirit and who could foretel things so long before but God confer Acts 1. 16. with 4. 25. When it testified beforehand of the sufferings of Christ Namely That he was to suffer for us and so to enter into his glory This we finde in the Old Testament both plainly expressed and under types and figures as of Isaacs offering the Brazen Serpent the Paschal Lamb Jonas c. This serves to answer all prophane Infidels that scoff at Christians because they believe in a crucified God for so do they contemptuously speak of Christ. A. He suffered what was necessary for the Savior of the world to suffer and what the Scripture foretold he should suffer and though he suffered and was abased yet he overcame it and entred into glory Had not these things been foretold they might have been offended at his dejected estate for so were the Disciples notwithstanding but being foretold they are not yea if he had not suffered for us
should not be accepted or if he did doubt whether he should or not this would take off all edge but when we are sure that 's a great encouragement For who would not be glad to do any thing wherewith God would be pleased Art thou afraid that he doth not accept thy Sacrifice as who hast prayed oft and long and art not heard Judge not according to that Thy Prayer sent up in truth was accepted at first though not granted by and by as not being then time The Lord stays till a fitter time Acceptable Not that God hath any need of them but it pleaseth him for our encouragement so to tell us for if we serve him never so diligently he is never the better but our selves are the better and our Neighbors by our good example So contrarily if we do never so ill he is not the worse as being most perfectly holy and good at first and so is and will be To God Here may seem a secret Antithesis between these words To God and these To Men For indeed Spiritual Sacrifices are nothing to Carnal men but such only as stand in outward Pomp Shew and Ceremony But it s the Spiritual service that pleaseth God He cares more for a broken heart and for the Sacrifice of praise Spiritually performed then for Thousands of Bulls or all the outside that so much pleaseth the eye He cares not for the Papists going on Pilgrimage numbers of Prayers Fasting days Pompous service and curious musick which doth more delight the ear then tend any way to edification And because we reject these they cry out upon us as having no Religion And are there not some among us with whom its a foul matter to neglect any outward Ceremony who yet do altogether neglect Spiritual services By Jesus Christ. Our Sacrifices are acceptable to God nor for own-worthiness or the worth of the service but for the sake and by the means of Christ Jesus He onely makes them acceptable to God 1. In taking away our sins by his Death 2. Covering us with his Obedience 3. Inabling us by his Spirit who can do no good of our selves to perform these services 4. Covering the wants thereof in his perfect Obedience and making Intercession for us and in this worthiness must we offer up our selves Prayers Thanks and Alms. 1. This condemneth them that do these Duties and yet are in their sins unpardoned not having Christs Righteousness made theirs and which do them not by the Spirit of God but by their own might Their services are abominable 2. Those that come in the worthiness of any Saint as the Papists which pray for this or that Saints sake do grievously sin Oh but say they he is indeed the Mediator of Redemption others may with him be Mediators of Intercession He is belike beholden to them that will leave him somewhat but there is no other Intercessor but the Redeemer he that 's the one is the other also Oh but they conclude all their Prayers per Jesum Christum Dominum nostrum A good mends when they have robb'd him by joyning others with him to conclude with his Name So those that come in their own worthiness not asking for Christs But we ought not to think of God but in Jesus Christ coming between Note further that Our works even the best can never attain to that perfection to be worthy of themselves as being still full of imperfection but by Jesus Christ to all that perform them in Faith and to their uttermost they are accepted as perfect 1. This serves as to humble us while we live under the daily sence of the imperfections of our services So to warn us to shrowd them and our selves under Christs perfection 2. To comfort them that in Faith strive and yet cannot perform them to their mindes They must not be dismaid but believe that for Christs sake they shall be accepted This is necessary to be known and believed because many a good soul when they have pray'd or done any service in the best maner they can are yet discouraged Why nothing pleaseth God but that which is perfect and I know will such a one say how imperfect my poor service is I cannot in any sort pray as I would I cannot continue a short Prayer without wandrings c. Well what thou dost do in truth and with all thy might and Christs perfect obedience shall make it up Though thy service be short yet it is large enough to cover all wer 't not for this we might be dismaid at our best duties But this is not for the wicked and unbelievers they think they will do as well as they can and there 's an end Christ shall do the rest But what right hast thou to Christ and what canst thou do as good as nothing Verse 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner stone elect precious and he that believeth on him shall not be confounded THe Apostle having already shewed both that Christ is the Foundation on which his Church is builded and that Believers are built up on him a Spiritual House c. he now confirmeth both out of the Scriptures and needful it was fully to prove them that so they might be strengthened to embrace Christ the Foundation of their happiness and against that common offence of the multitude which did not embrace but reject him Now that he had said he sheweth to be no new thing but such as was of old spoken of by God to his Prophets as the Scripture of the Old Testament beareth witness namely that of the Prophet Isaiah Chap. 28. 16. wherein is shewed of Christ that He is a chief corner stone and of Believers that they shall not be ashamed and therefore are accepted of God In that he alleageth the Scripture for his purpose Note we that That which must confirm and settle us in any Point of Doctrine is the Testimony of the Word of God If God speak to his in his Word we build that its true accordingly doing or leaving undone nothing else can satisfie not the minde of this or that man or many men or the practice of such and such no not of the best but we must build our Faith on Gods Word that cannot deceive us else shall we ever waver never be at a certainty Through men we may be driven hither and thither but if grounded on the Word of God nothing can remove us 1. This condemneth the Enthusiasts that boast of Revelations and so neglect the Word No Gods Spirit and his Word are joyned together and they that have at any time been most endued with the Spirit have at no time neglected the Scriptures but given themselves to the searching of the same Gods Spirit speaks no otherwise then according to the Word 2. Papists that thrust in Traditions and Humane Inventions as whereon people
acknowledge Christ Jesus and our Faith and Hope of Salvation in him as of whom the Prophets foretold and who did every way for time place maner c. fulfil their prophecies of him This we must believe with our hearts and confess with our mouthes in this Faith we must both live and dye The like might be instanced about Justification if by Papists we should be called to an account Thus Moses came often before Pharaoh to justifie his demand thus Elias did acknowledge and maintain the true God and his pure worship against Ahab and his false Prophets so Daniel and the three Children so the Apostles so the Apostle Paul so the Church of Pergamos so the holy Martyrs they could not be drawn from the truth either by promises threats or torments so in this Land in the days of Queen Mary Gods servants shewed good skill in the Word and made known their Christian courage Reasons hereof may be these 1. That it may appear God hath some that know and love and will defend his Truth as the Devil also the contrary 2. That we may declare we be not ashamed nor afraid of men to confess the cause of God 3. That we may confirm our own consciences and may also if possible win others to the truth as Paul had almost done Agrippa No doubt many standers by were won by Pauls defences and the Martyrs and not a few weak ones confirmed the rest being left without excuse 1. This condemneth that horrible wicked practice of the Church of Rome in keeping the people in miserable blindeness and holding it a deadly fin for them to read any part of Scripture in a tongue they understand or any book touching the true Faith and Religion nay read both Scriptures and Prayers to them in an unknown tongue and lock up all knowledge from them and means thereof like the Scribes and Pharisees that took away the Key of Knowledge How shall they then be ready to give an account of their Faith They must believe as the Church believes and that is all they can get onely they preach to them in their own language which yet is but lyes and errors for truth This is most gross robbery of the people Christ bid Search the Scriptures they charge the contrary and curse them that do It s cruel tyranny and murther of their souls they take away their weapons that they may make a prey of their souls as the Philistines did from the Israelites to keep them under Those are not of Moses his minde that wished That all Gods people might prophesie nor of St. Pauls That the Word of Christ might dwell in them richly in all wisdom c. None have need to be discouraged from seeking knowledge for most be too careless and lazy 2. This rebuketh the gross ignorance of most part of people that notwithstanding this light that we have and so many helps of preaching liberty of reading and so many Books of all kindes and of the grounds of our Religion yet know not what they hold nor what be the points of their Religion but as Market news they hear they must serve God and come to Church and must be saved by Jesus Christ but to prove that he is the true Christ or that they must be saved by him and by no other in whole nor in part or that the Scripture is the Word of God they are altogether ignorant and so might be carried away to any Religion This is an horrible sin especially considering the helps and liberty which we enjoy What notorious carelesness is this must we not buy the truth prize the truth know it hold it fast not part therewith Most have such skill in worldly businesses that they are altogether unskilful in the Word regard not the means of their Salvation This is condemnation that light is come into the world and men love darkness more then the light O how many perish for want of knowledge yet are there some which having knowledge but not the love of the truth nor Faith in God will flinch from it if ever they be tryed for there is no hold of him that loves not the truth though he have never so much knowledge as we may read of Dr. Pendleton and others in Queen Mary's time Such if they be in company of Papists of Cavillers or Railers they can stand or sit still and say nothing How would these confess the truth with peril of their lives when they be affriad of a great man c Let such know that Christ esteems them as his enemies For he that is not with him is against him they being ashamed of him in this world he will be no less ashamed of them on the last and great day 3. O then let all of us labor for knowledge and to be grounded in our Religion and to know the points of Catechism and be able to prove them by some place of Scripture so as we may be bold to believe them and stand to the defence of them To this end we must give ear to Catechizing read the grounds of Religion and study the Scriptures in humility and with Prayer having a care to know the will of God and to be guided by it and to stand in the defence of it to Gods glory against such as oppose it This is the glory of a man of a Christian to make confession of his Faith in Christ and stand to the defence of it this God may justly expect of us it hath been performed by them which had not the hundredth part of the means which we have O let us both love and live in the Truth sticking close thereto whatsoever it cost us And if at any time we shall hear it spoken against we must have the zeal of God in us to stand in the defence thereof Thus confessing Christ here among men he will confess us before his Father in Heaven and his holy Angels Of the hope that is in you Faith and hope must be rooted in our hearts ere we utter the same with our tongues In vain do we talk of things whereof we have not the inward feeling With meekness and fear Here 's the maner for good things must be done in a right maner we must temper our courage and zeal in setting out the truth with meekness and fear we must avoid pride and insolency by forgetting our places or those we have to speak to or breaking out into violent speeches mockings gibings or such like for so we may do much hurt and this is unbeseeming the Spirit of Gods Servants Besides the things we speak of being the matters of God our speech and behavior must be sutable thereunto This rebuketh the preposterous zeal of some which defending the truth and a good cause forget duty and respect to their Superiors and break out into violent and unseemly speeches and be at defiance by and by and straight condemn
shall stand trembling and be cast into the lake which burneth with fire and brinstone yea though our Faith be tryed by afflictions and persecutions yet we should rejoyce for they will turn to our glory Our shame reproach infamy imprisonment and troubles will turn to our praise and honor and glory at that day when we are reviled by private persons when persecuted by publique Magistrates and false Witnesses coming against us yet we should not be troubled but rejoyce For great shall our reward be in heaven our poverty shall be recompenced with great riches our shame with honor and if we be rejected of men we shall be taken in of God Yet do not our afflictions or persecutions deserve any of this honor as the Papists would gather from hence and from 2 Thess. 1. 5 c. Alas no For the afflictions of this present time are not worthy to be compared with the glory that shall be revealed in us God indeed will crown his own graces in us and hath promised to reward the sufferings of his servants with glory and so he is become our debtor not by taking any thing of us but by promising us all things We should therefore be comforted in all our sufferings and oppose unto the ignominy thereof the glory and honor we shall then have which is infinitely greater O who would not endure casting out by men being a token that we shall be honored of God and taken in at that day Indeed if there were no day of Judgement nor reward we might be sorry but seeing there is let us lift up our heads and wait for that day As the wicked shall have a second course to mar all their mirth so contrarily the godly to swallow up their sorrow At the appearing of Jesus Christ. Namely to Judgement True it is as we have heard our souls enter into glory at death but our perfect happiness is not till the end of all besides that which we have at death is not seen but to our selves whereas then it shall be manifest to all We must be content to wait for our full Redemption till then on that most solemn day shall we be honored by the Lord himself Then shall our Savior come to judge the quick and the dead and though he defer to gather his Elect and be gone into Heaven yet he will come and that in another fashion then he came first namely in wonderful majesty glory and power which cannot but be a terror to his enemies 1. This must needs comfort all that have and do still embrace Christ Jesus as their Savior and King for he shall be their Judge and therefore shall it go well with them 2. But wo to them that have despised him where shall they appear Not to appear is impossible for He numbreth the stars and calleth every one by their name he will not be bribed for he is more just and besides we have nothing to give To escape also is impossible for he filleth all places and whether can he go that hath this revenging Judge over his head Hell under his feet to swallow him on each side Angels and Devils to torment him within a tormented Conscience and without all the world on fire And to abide his wrath its intolerable for if when it s but a little kindled no man can stand then how when its all on fire to consume his enemies utterly Kiss therefore the Sun seek to be reconciled get him thy Savior and thy King get pardon of that which is past not adding more to the score against thy self One thing more The phrase here used seems to imply that The reward of Gods servants shall not be privy but seen and known yea and that of those that have most hated disgraced and persecuted them accounting them mad and esteeming basely of them even before them I say they shall be honored of God As it will be a torment to the wicked to see Christ whom they have pierced to be in such high dignity and power so will it increase their torment to see them whom they so basely esteemed of as not worthy to live to be received into honor and stand on Christs right hand and themselves of whom they were so well conceited cast out But its just with God that they which willingly and of purpose have vexed and disgraced his servants here on earth should against their wills see the glory that he hath prepared for them Verse 8. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory HEre he proceeds to commend these believing Jews yet withal admonishing and exhorting them and that for the great measure of their faith and the fruits thereof love and joy which are described by that which might have hindred their faith namely that they never saw Christ and yet believed in him and rested on him for salvation and so loved him as they were well content to suffer for his Name yea and rejoyce with such a joy as for the excellency and greatness thereof could not be expressed In that he commends them it s to this end that he might encourage and provoke them to go on forward and increase more and more To this end doth the Lord commend the good Churches in the second and third of the Revelation and S. Paul in all his Epistles even that he might provoke them to go on in well doing And this must be the end of all good Ministers in the commendation of their people not of flattery that were abominable and being men-pleasers they could not be Christs servants nor out of a conceit that they have gone far enough and now may stand at a stay that were sensless for that we have is nothing to that we might have had or should have and want but to be a spur to provoke them to go on forward it being a shame for them not to satisfie the expectation of such as have a good opinion of them and so must the people take such at any time not being lifted up therewith but rather humbled thereby conceiving that the Minister rather sheweth what he would were in them or should be in them then what is indeed in them and that he would not have them stand at a stay but proceed and go on more and more Speak we particularly first of their faith though last set down as without which there can be no true love They never saw Christ yet they believed in him they saw the Scriptures speaking of him to come they heard of him also by faithful witnesses the Apostles had preached of his person birth life death resurrection and ascension and that he came to save them that were lost This they believed and so believed in him for salvation though they saw him not This shews the nature of true faith namely to believe things not onely that we see
not and are hidden from our sense but such things as are above the reach of our reason and which we cannot comprehend So Abraham when a son was promised by Sarah stood not to scan this by reason but believed it and is accordingly commended for it So Joshua and the Israelites compassing the walls of Jrricho Therefore both Zachariah and Sarah failed in that they doubted of Gods Promise for that it was against reason Hence it is that our Savior rebuked for his Thomas infidelity If all that Thomas had gone and preached to should have been of his minde he would have made a poor preaching Christ must have come to the earth again and here tarried No Faith hath eyes as well as the body Abraham saw Christs day and rejoyced and Moses endured as he which saw him that was invisible Yea it hath a more certain eye then the body for it depends upon that which is more constant then Heaven and Earth even Gods Word which shall endure when the others shall vanish away therefore is faith called a knowledge not a guessing uncertainty Hereby we believe the Incarnation of Christ the framing of his body in the womb of the Virgin she untouch'd of man so the mystery of the Trinity and the Resurrection the Union of Christ and Believers the glorification of our bodies in the Kingdom of Heaven and the like yea we so believe them that as Moses was content to part from the honor of Pharaohs Court for the Kingdom of Heaven so for the assurance we have of them we are content to forego both pleasures and profits which we have eagerly followed after yea to endure present pains and losses and that grievous ones for the joys to come not seen but believed whereof we have store of Examples both in the Scriptures and Church Histories 1. This condemneth Atheists that reject all that they cannot conceive in their foolish and corrupt brain but Religion is not a matter of Reason but of Faith Wo were to us if there were nothing for us but that which we see with bodily eyes the wicked were then in better case 2. It stirreth us up to try whether we have faith or not If we so believe the things to come as whatsoever would let us from the joys of Heaven we avoid it and would rather endure any thing then be deprived thereof we are not without faith The wicked will not do so they will provide for the present time they will have their will will here take their ease enjoy their unlawful profits and pleasures as for the time to come they are ignorant of it what it will be If any come after so it is but they will make sure work for the present a Bird in the hand is worth two in the bush Neither will they suffer any thing for Religion or the Gospel or hope of Heaven a sign they want that grace of true faith They have Carnal eyes to see these things here below but no Spiritual ones of faith to see the things to come and so give no glory to God But the just shall live by faith and We walk not by sight but by faith Thus must we do here for maintenance thus for deliverance out of dangers As Historical believing the truth of these things puts a difference betwixt Atheists and common Christians so the particular believing and applying these things between these and true Christians The servants of God would not lose their part in that which is to come for all that is here present They say the Bird in the bush is worth two of that in the hand If the world count themselves wise that can save themselves from danger and Gods servants fools for suffering be it so it shall one day appear who hath made the best match Oh say they we are sure of this we have it in hand that you look for is uncertain Well as uncertain as it is we will not change with you for we know whom we have believed If this be so then why may we not believe that Christs body is bodily in the Sacrament under the signs of Bread and Wine though our sense and reason say otherwise seeing our faith goeth beyond both Though faith believeth that which no sense nor reason can comprehend because God hath said it yet it crosseth not our senses and the things which are daily subject to the same wherein there is certainty If we might give no credit to our senses there would be no end of conceits therefore seeing all our senses say it is Bread and Wine we are to believe it to be no other Whom having not seen ye love Now of the fruits of Faith love and joy for its impossible for us to love him unless by faith we be assured of his love to us for we have not loved him but he us first so is it not possible but believing in him we should love him and his love must constrain us having done so wonderful things for us Then True love is the fruit of faith and it cannot be sundred from love to God and our brethren for his sake He that knoweth and believeth that he hath much forgiven must needs love much 1. This confutes the Papists which distinguish faith into formed and unformed and that this latter is sufficient to the salvation of the people Charity giving a form to it but we must know that there 's no true faith without it 1. It serves to confute that Slander wherewith they burthen not us but the Doctrine of the Gospel namely That Justification by faith onely is a Doctrine of licentiousness But while we establish faith we set up good works as who teach that they cannot be sundred Though works have no place in our Justification yet they are necessary to our Salvation 3. Perceive the force and power of faith faith made them love Christ though they had never seen him as which told them of so great things done for them by him whereby they could not but be exceedingly knit in love unto him and be content to suffer for him It s an encrease of love to love one we never saw for sight moveth much and draweth the heart but by faith we love that we never saw as we love many good Christians which we never saw because by faith we believe that they be members of Christ and fellow-members with us So we love Christ because we believe what great things he hath done for us and that we shall see him one day in his glory when we also by him shall be set in possession thereof so that if we believe these things we cannot but love Christ though we never saw him Faith is not idle but worketh by love to God and to our brethren and hereby we may try our faith as our love by the fruits thereof namely 1.
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
of this we shall have occasion to speak in the end of the Verse We allow a man to kill a Worm or Flie at his pleasure Why may not the Lord do so by man who is much less to him then a Worm to a man God ordained to pass by some men but condemns none but for his willing sin 6. Again that we are the children of wrath wholly sold under sin slaves of Satan having no good thing but altogether filled with all evil have no right to a bit of bread that the childe in the cradle is the enemy of God and hath deserved Hell this mans proud nature cannot brook but it s too true the whose Scripture tells it and we shall finde it And we are worthy to be in this case that were so happy in our Creation and could not hold it and now we may willingly acknowledge we be thus vile which will be the better for us seeing all that is wanting in us is to be had in Christ We must swallow this pill that we may have such a piece of Sugar follow it 7. Again that we must renounce all our sins and be crucified to the World and take so strait a course this carnal people count bondage which is indeed true liberty and that which they are in as sweet as it is is most slavish bondage to Satan They think they may not so much as laugh and that this course tyes them so short that they may do nothing but it tyes us from nothing but evil and gives us liberty enough in that use of Gods benefits so it be without sin 8. Again that they that will be Religious and Christs Disciples must suffer persecution this they cannot away with even because they are wholly carnal and savor of the flesh and are so given to their ease profit pleasures and honors of the world If they knew what the end of suffering for well doing were they would not be so addicted to the world for our Savior himself affirmeth that such shall have a great reward in Heaven hereat Moses aymed when he entred into this course This must we undergo by troubles we must go to Heaven for they humble us make us pray more exercise our Faith and Patience weary us hence and make us shine brighter drive us to God and that end will be happy 9. Some again take occasion from the Scriptures to be licentious as from the falls of Gods servants and that promise in Ezekiel When the wicked man turneth away from his wickedness c. and the example of the Thief upon the Cross thereupon delaying their repentance and living in sin boldly through ignorance partly and prophaneness especially they abuse the Scriptures not a letter therein countenancing sin and wresting them to their own condemnation These Examples and Reasons among others are onely set down to comfort and uphold them that being oppressed with their sins are ready to sink under the burthen thereof If thou beest not in this case wo unto thee if thou thus medlest with the Scriptures Here I will adde also some of the scandals of the Papists against the Word for though they will lay it upon our interpreting and preaching the same yet seeing we know we preach it according to the true meaning thereof therefore they indeed blame the Scripture it self They cry out of our Doctrine that its a Doctrine of Liberty and that under the colour of Christian Liberty we establish carnal Liberty and let every man do what he list This is as if the most infamous Strumpet should charge a modest grave Matron with unchastity for to be sure theirs is a Doctrine of all ease and liberty to the flesh yea those very things wherein they seem most harsh feed the flesh and give liberty to sin It enjoyns outward duties which an Hypocrite may perform as well as the best It appoints bodily punishments and penances as satisfaction for sin and that by such and such works which an Hypocrite may do they merit Heaven and for their Service what can be said of it but that it pleaseth well the eye and the ear yet we cannot be rid of their fooleries But why and wherein is our Doctrine to be charged 1. Because we teach free Justification by Faith onely without works of our own But is this a foolish slander we establish works as well as they teach the necessity of them as inseperable companions and necessary fruits of Faith and that there is no Salvation without them onely their blasphemous assertion That we are justified by them we dare not affirm do not believe 2. That we take away Auricular Confession that notable mean to kill sin and to keep the people in awe and Fasting days and give liberty to all sorts to marry To answer them severally For Auricular Confession We know no such thing out of Scripture it s but a carnal device and it s so far from killing sin that it gives life to it for having once discharged themselves of all their sins into the Priests care and he enjoyned them what pennance he lists thereupon having received Absolution for them they are ready to sin afresh and so do As a drunken man goes out and vomits not that he may be sober but that he may go to drinking again even so do they in their confessing For fasting days and difference of meat for Conscience sake We know no such thing in the New Testament The Apostle calls them a Doctrine of Devils They fast indeed from the Butchers Shambles not the Apothecaries Shop For Marriage It s the Ordinance of God that he hath appointed for all that they may keep themselves undefiled members of Christs body and since God hath appointed to give the gift of continency but to few therefore he hath appointed the remedy to be enjoyed of all And for the Papists which do herein fight against God and against Nature yet they do most filthily defile all their places with most abominable Whoredoms Therefore they are wicked slanderers Our Religion is too strict for such Libertines as they be All theirs is meerly in shew and bodily exercises which the veriest Hypocrite may do not in mortifying the lusts of the heart They meddle not so far True it is we have too many licentious persons of our Religion but so doth not our Religion teach them which theirs doth And that Original sin is done away in Baptism that some sins be Venial that man hath some good in himself and that he can take away by penance the temporal punishment of sins and can merit c. It s impossible therefore for their Religion to humble a man aright and make him fit to receive Christ. At preaching the Word There be that either cast it off or at least hear negligently and for fashion without any serious care to be guided thereby 1. Some say they did well enough before there was such preaching and if there be such
it s not the glory of Serving-men to make those drunk whom they can get into the Cellar and thereupon rejoyce Poor woful Creatures that little think that for this they shall one day come to Judgement and their jollity be requited with everlasting torments in Hell If they must answer for every idle word and for such pleasures though in themselves not unlawful wherein they have regarded neither time place person measure nor end how much more for their wicked companionship in Swearing Blaspheming filthy talking Prophaning the Lords-day and the like Such would one day give the whole world if they had it for one hour to repent but in vain They now treasure up wrath to themselves and as they now delight in evil company so shall it be said unto them Go ye cursed of my Father c. There there shall they enjoy their company in whom they have so much delighted but to their further Torment 3. It rebuketh a marvellous fault in Christians that so little regard one another so seldom meet together or when they do spend the time to small purpose not edifying one another as they should do Some through Pride are so conceited of their parts as if they did not stand in need of any as others think themselves too good to converse with any and others through covetousness will not spare any time this way But time was when Christians made much one of another and often in simplicity and plain-heartedness met together to talk of good things and to further and strengthen one another and then Religion prospered and people grew in grace but now though there be more knowledge there is less zeal and true-heartedness and this is the cause of the decay of goodness amongst ancienter Christians when the brands are pulled in sunder and the heat decays the fire goes out Welfare our yonger Christians which cling together Beware you that have been long professors lest they that set out after you outstrip you and go far before you which many may see to your shame O is it not pitiful that when Christians meet the time should be spent in worldly talk without neâ—d or in vain idle frothy talk of News or other folks matters and things of no edifying This comes to pass sometimes through want of matter their hearts being barren of good things sometimes for that their hearts and mindes are earthy and delight not in those things Hence it cometh to pass that Christians become the worse one for anothers company not a few leaving an ill example and savor behinde them to the poysoning of others this is hard in Christians let us strive by all means that this may be amended To this end these Rules are to be observed by Christians in their private meetings 1. That they do not hereby neglect their Callings to the hinderance of their families except it be an extraordinary case of heaviness of minde when a poor soul for a while will borrow a little of the body as he hath beguiled the soul before so to procure comfort for thus shall they open the mouthes of bad people against Religion as if it made men idle 2. Break up at reasonable times and that for avoiding of offence especially if there be other then our own Family yet as often we sit up till midnight at Cards c. so at some times we may take more liberty herein 3. Keep within bounds for the business in hand they must not meddle above their reach as some in expounding the Scriptures plunge themselves over head and ears they must wade as the Lamb as far as they see ground to presume further is dangerous and leadeth into Error besides the abuse of Scripture Neither must they meddle with Church-Government and matters of controversie it s the Devils policy to set such things abroach to hinder more profitable matter and that there may be jangling no godly edifying In stead of these they must confer about points lately heard or about their own spiritual conditions doubts temptations and the like or about the lets and means of faith c. 4. Though there should fall out some differences yet they must not fall out in wrangling and contention but though they are in the right break off for the time to avoid contention Neither must any be so conceited as to stand upon their own wit and skill but refer themselves unto those which have their senses exercised to discern between truth and error 5. That none desire to have all the speech but be willing also to hear others for some that are not so forward in speech may yet put in his part to as good purpose as they that think well of themselves 6. That they avoid medling with other folks matters or censuring others this is an ill use of meeting together especially their Ministers Sermons wherein they should take every thing well that may be so taken and before they blame any thing they must be sure they understand and are not deceived or mistaken yea and then it must rather be humility to inform one another then to censure them with over-much harshness and boldness and to blaze the same abroad to their disgrace Many through their indiscretion do their Ministers much hurt and put them into strange courses of invectives whom in meekness they might easily win and so mar a good cause with ill handling Thus of their Fellowship Fear God This is the fountain whence as well the forementioned duties flow as those which follow and all other must be performed They must be such as will stand with the fear service and duty we owe unto God But God is perfectly good and we are to fear nothing but that which is evil We must fear to offend God and stand in awe of him This is not slavish in respect of punishment either inflicted or threatned such as Ahabs Belshazzars c. but Filial which cometh of love especially yet with consideration also of his Majesty Glory and Greatness This is often commanded and throughout the whole Scriptures highly commended as being the beginning of wisdom the whole duty of man a spur to obedience whereof these are infallible signs To hate sin and depart from evil every sin the inward as well as the outward secret sins as well as open such as might seem advantagious as well as others unlike those which will say thereof It s nought indeed and we should not do it but flesh and blood is frail God help and so living in it To keep the Commandments all the Commandments all the Commandments always yea always with delight To tremble at the Word as also at his judgements The want of this is the floodgate of all Iniquity Prophaneness Security Hypocrisie and hardness of heart utter Enemies hereunto This is the preserver of the heart against evil and temptations a main provoker unto that which is good when we would yield unto this or that temptation commit this or that
him to kill him This is a Bailiff to arrest a Jailer to keep safe a witness to accuse a Judge to condemn an Executioner to torment c. It s of all foes the worst they accuse to men this to God one may go from them sometimes but not from this It s an evil help in adversity which like Jobs friends troubles us more then all the rest It will be a woful companion at the hour of death and day of Judgement It s like a woful contentious wife when a man hath had trouble enough abroad coming home he findes more there O their life is no life that live with a worm gnawing within Thus what joy will there be of health wealth or whatsoever else yea as we are to take heed of this so also are we of a benumbd conscience the end of both being bad the one no less dangerous then the other Thus of a bad conscience A good conscience is an excusing and comforting conscience that speaks on ones side and that for well doing Thus have the Angels in Heaven a perfect excusing conscience So had Adam in his innocency and we shall one day have in heaven Now our conscience is but so in part as all our other faculties Some corruption remains therein even in the best and therefore doth sometimes accuse or excuse when it should not but for the most part it excuseth and witnesseth comfortably on our sides this is either a good quiet or a good troubled and trembling conscience A good quiet conscience hath these two parts an heart witnessing to us 1. The pardon of our sins past in the blood of Jesus Christ for as Jonah's casting into the Sea stilled the same So believing in Christ stills the most troubled conscience if we be justified through him who shall condemn and 2. Our unfained uprightness and care to please God in all things detesting all evil and bearing true love to his Word and Saints of the former read these Scriptures Job 19. 25. Romans 8. 16. Psalm 4. 6. and 32. 1. Gal. 2. 20. Cant. 2. 16. Of the latter these Psalm 26. 2. and Isaiah 38. 3. Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. They that believe most assuredly the pardon of their sins and walk most stedfastly with God they have the good quiet conscience at least so far as is here to be attained This is a wonderful Jewel a continual feast This causeth joy This causeth boldness to come to the Word boldness before God boldness also towards men let men say what they will we care not if our consciences witness truly on our sides yea boldness against the Devil who will lay much to our charge sifting us to the full O thou art a damned Creature will he say No Satan yes an horrible sinner and who hast deserved Hell fire I grant Satan but Christ Jesus hath paid my debt and delivered me If thou shalt scape Hell yet thou shalt never get to Heaven will he say for none come there but such as keep the Law O Christ hath kept it for me But he hath dyed but for a few whereof thou art none yes I am He dyed for none but such as truly believed in him so dost not thou Yes I do believe and do lay hold on his gracious promises But Christ dyes for none to whom he gives not power to become new Creatures so art not thou Hereunto will a good conscience answer boldly and so put Satan to flight This differs from a bad quiet conscience that comes from ignorance of their danger as a blinde man standing before a Canon this out of knowledge of Gods Word This is quiet upon examination that because never examined This is quiet upon good grounds that upon nothing but upon bear conceits This hath joy adjoyned therewith which that hath not That leaves one in deadness this quickens the heart to every good duty This holds at all times that driven away by the terror of the Ministery of the Word or by afflictions especially it fails at death and Judgement day A good troubled and trembling conscience is when one is perswaded of Gods love and the pardon of sin through Christ but cannot hold it firm and fast and this not in the beginning of their conversion onely but after they hold it with a wavering hand so doubtful and full of fears because of their unworthiness and the greatness of the mercy so that ever anon they are to seek and ready to faint And for the other their heart witnesseth the true hatred of all sin and care to please God in all things but herein they think they do nothing as they should and that they can do no good and even when they have done duties very carefully yet are they still troubled as if they did all for fear of pain and Hell and not for the love of God or out of self-love in hope of Heaven and to save their souls And because they finde some corruptions and rebellions they think that these spoil all their duties and that they themselves are vile wretches yea though they hate them deadly yet this doth not satisfie them they hate them not so much as they should Again they are so timerous and fearful whether they may eat this or that or thus much wear such good apparel do this or that go this way or that all which notwithstanding are lawful for them but they are so afraid to offend God that they often accuse themselves c. This is a good conscience though not so setled as were to be desired and as the other is This may appear by these Notes Such would not part with the comfort they have for the world nor be utterly out of hope and are glad when they can believe best They resolve to trust in God and serve him though he would kill them They are humble and both much and servent in Prayer They hang upon the Ministery of the Word hunger after the Sacrament long for the Sabbath delight in the Saints There 's no Physitian more welcome to a sick body then a godly Minister to them in time of trouble They walk usually more strictly then they that have more comfort and are more zealous and more afraid to sin and more grieve at sin in others So that this is a good conscience no less then the former Both go to Heaven the one in sharpness the other in sweetness run the way of Gods Commandments They be like to two Travellers through a Wilderness or in a dark night one of good courage afraid of nothing the other of a fearful nature afraid of every thing both which get well through So do these the one hath experience of Gods goodness in not being troubled and tempted the other of his power in being upheld that he is not swallowed up and overcome of fear and grief O that there were many such consciences And yet it cannot be denyed but
thy felf as lay hold on Christ for Salvation If any man speak c. Whoso is in the Ministery ought to Preach no gift makes a man a Minister allowed of God but the gift of preaching even to be able to open the Scriptures soundly and apply the same wisely to the peoples edifying How shall they believe in him of whom they have not heard saith the Apostle and how shall they hear without a preacher and how shall they Preach except they be sent That is gifted and quallified by God for the place even being able to do that which is apt to convert souls which no gift else can do but that of preaching the Word The Scriptures read are but as a goodly Carpet folded up together but by preaching the beauty thereof appeareth This our Savior enjoyned his Disciples and the same did the Apostle Paul require of Timothy 1. This rebukes those which howsoever having an outward calling they stand in the room of Ministers and therefore their actions are not to be counted void or nullities run before they are sent are blinde watchmen Messengers without an errand dumb Dogs as Idols having mouthes but speak not c. 2. This rebukes a number of silly people which conceive it sufficient if their Minister be but a Reader We have a very honest man will such say true he cannot preach but he doth his good will and we can desire no more of a man and a very fellow-like man he is c. But if it happen they have a godly Preacher what is their note then we have a Minister I would we had never known him some say he is learned and he preacheth indeed but he is so troublesome he hath spoiled our Town quite we were all as quiet as could be till he came but now there is such finding of faults and bringing up new Orders as we cannot tell what to say a good many of the best of the Parish will do what they can to remove him c. Thus the world loves reading Ministers They say of Schollars they be the most conscionable They care not how little they have for their money but its true also of a number of silly miserable people They can have no more of a man then his good will they say But they would not say so of a Carpenter or any Workman or Servant they hire if they do not the business they are set about they would have others Let him speak as the Oracles of God That is both Preach the very Truth and Word of God and as its meet or as it becomes the Word to be handled Ministers must Preach the Word of God they must not deliver any thing to their people but that which they have received of God So did both the Prophets and Apostles they stand in Gods room and are to bring his Message neither must they deliver any word whereof they may not truly affirm Thus saith the Lord This is the Word of the Lord Nothing else feeds the soul other things are poyson or chaff yea we may answer for what we say before God upon our salvation or damnation 1. This reproves divers as namely such as by their erroneous Doctrine destroy souls they give in stead of an egge a scorpion and for food poyson Such as by telling strange and forged miracles of this and that Saint endeavor to uphold one lye of Popery or other Such as teach mens traditions or their own devices and opinions contrary to Gods Word Such as wrest the Word of God and discourage the hearts of the godly and strengthen the hands of the wicked making their Text speak what God never meant Such as Preach Gods Word but so mingled with mans inventions as they Preach not Gods Word but their own fancies Thus many stuff their Sermons with Authorities of men as of Heathen Poets Philosophers Historians and that in strange tongues which though turn'd into English yet what a loss of time what a breaking of the peoples attention must there needs be hereby what thrusting upon people mens authority use indeed may be made of those in private and humanity serves as well as an handmaid to Divinity but its Gods Word onely which can stablish the Conscience If we use them publiquely the same must be done sparingly to special purpose on some special occasions as when we have to do with Atheists c. and not to the common people 2. This may instruct people that they hear nothing at least receive nothing but the Word of God My sheep hear my voyce saith our Savior and a strangers voyce they will not hear Therefore they must be able to try what they hear we must not be like children carryed about with every wind of doctrine Solomon counts it the property of a fool to believe every thing if we should in stead of being fed we might be poysoned we must with the Bereans search whether the things we hear be so and so they were neither curious nor captious yet they would receive nothing but the truth A man may tell money after his own Father not because he thinks he would deceive him but because he may be deceived we take not upon us to have dominion over your Faith that you should believe whatsoever we say because we say it but if it be not according to Gods Word take it but upon exchange All that we hear and Ministers deliver must be according to the Scriptures which is the rule and touchstone and when people have knowledge and can try what we â—each we should be far from being angry and saying It was never merry world since every Taylor and Shoemaker could talk so much of the Scriptures and finde faults with mens preaching would we have the peoples eyes out True the Papists cannot abide it in the people but tell them They must believe as their Ministers believe c. This is as bad a sign in them as may be But alas we have cause to complain of peoples ignorance it were even just with God to let them fall into the hands of deceivers as having got no knowledge all this while Ministers must preach as it becomes the Word of God even with all reverence and authority with all courage and boldness yea so as that they declare by their lives that they believe it to be Gods Word even by being first in the practice thereof and obedience thereto 1. This serves to reprove divers as namely those that mingle tricks and conceits to tickle the ear and are all in their Inkhorn terms riming and running on the letter c. together with those that have itching ears and delight in such things It s a sign of a sickly ill disposed stomack to whom the wholesom food of the Word is not sweet except it have some such strumpetly sawces Those that through sear keep back Gods counsel not revealing his whole will those that live daily in
pass to it at death so shall they have no stop at the day of judgement Among earthly Judges when a cause hath gone current on a mans side a great while yet at last either by corruption of Jury or Judge or by some evidence come to light not seen before all may be dasht and turn'd the other way It shall not be so at Gods judgement seat there will be question made of the damnation of some but no question made of the salvation of any of the godly But the difficulty is in this life it s an hard thing for a man to get to heaven called therefore a Straight gate and Narrow way a hard thing to come to be a Christian a converted person and an hard thing to continue therein and grow forward God hath much ado to bring us to grace and then much ado to hold us therein as he had a great deal ado to get his people out of Egypt and into Canaan sometimes themselves by murmuring lingering c. and sometimes others as Pharaoh the Red-sea c. proving hinderances thereto so hath he to get one of us out of the bondage of the Devil out of the Egypt of sin The Devil holds the world hinders yea our own wretched nature is not willing to come out What a stir hath he how many Sermons Threatnings Promises secret gripes of Conscience Warnings of the Spirit purposes to come out and yet keep in still ere we will yield yea how is God fain almost to pull us out by some crosses or sharp afflictions as the Angels pulled Lot out of Sodom how hardly are we throughly humbled for our sins when cast down how hardly comforted when we have got it how hardly do we keep it what a stir with our hearts to leave our old courses and take new and when we have begun yet what ado to hold out what revolting and backsliding hearts have we ready to wax cold and to linger after our old lusts so hard it is to do any good duty well The Devil like Pharaoh pursueth us and labors by all means possible to hinder us from all good altogether or from the right performance of it so also to draw us to all evil Then the world like Pharaohs Soldiers labors to hinder us by their ill example by ill counsel by vails of profits and pleasures and if these not by reproaches and troubles that it will raise up Our own Nature is worst of all as having a lingering after our old sins as the Israelites after the fleshy pots of Egypt sometimes we think like them we shall never hold out there be such lets in the way high walls and Anakims c. so that we get forward hardly as a man that were to go up a steep hill and had three great weights hung at his back so that we have such continual need of the Word Sacraments Prayer Meditation Conference Watchfulness that unless hereby we wax cold and grow out of order nay notwithstanding all these yet what ado to keep our hearts and lives in order and our selves within compass but we slip and stumble and grieve and up again and down again yea if the Lord to all these means should not adde some one or other affliction it would be yet more hard The Lord is fain to pull us with that strong cord also and this is chiefly meant here they are scarcely saved even because they are forced to be brought through many troubles so that as a man that is to climb such a steep hill as he cannot fasten his feet but is fain to get Daggers in his hands and sticking them into the ground c. may be said hardly to get up and as when two Armies fight for a Town one while one part prevails another while the other at last the better side prevails but notwithout much pains many wounds shrewd blows and continual labor we may say They got the Town hardly the like may be said in this particular Who knoweth not the truth hereof in his own experience how hardly canst thou be humbled how hardly drawn to renounce thy lusts how art thou fain to wrestle before thou canst do any good what continual need hast thou of prayer good company c. yea who knowing any thing seeth not he hath need of his crosses and that it was good for him that he was afflicted 1. This crosseth the most gross and yet most common conceit of the world that its an easie matter to be saved that there 's no need of such preciseness but that if men mean well God will be content and though one have lived badly yet at what time soever they repent for which a quarter of an hour is enough it shall be well with them and hence it is that the Word and our Preaching is of such small account and that so few take any pains to be saved but take pains for the belly and back and to grow rich c. Ignorant persons look not out but content themselves with a blinde good meaning without any part of a good life so prophane persons so worldlings so civil ones Though the Scripture requires us to labor strive give all diligence study seek yet will not they take any pains nay not onely so but they laugh and gibe at them that labor herein as fools or idle persons What art thou woful wretch that darest cross the Lord so directly He saith It s a strait way and few finde it and to this end bids Strive Thou sayest it s no such matter If it were as thou dotest Christ might not onely have spared those speeches but indeed the whole Scriptures for what use of any but to bid people live as they list and at last cry God mercy and all is well No God must make new Scriptures and chalk a new way to Heaven ere ever thou shalt finde that thou lookest for But what art thou that neither wiltst take pains to save thine own soul nor canst be content that others should Dost thou think that they be idle persons that take pains to hear the word O they could follow the world and that too hard but that they know one thing is needful Could they not sit at home in their chairs or keep their beds as well as rise and toil c. but that they know that they cannot so get Heaven but that they have need to use all means and that little enough though thou seest no such thing Indeed to lead a careless life to do good if it come in the way and if ill come in the way to be as fit for that c. a few Sermons and little hearing may serve for such a life but this is not the way to get Heaven If ever thou wouldst be saved thou must change thy minde and practice and believe the Scriptures that its a strait way and accordingly bend thy self to begin to take pains to see and confess thy sins to labor for faith to turn
and consider well and tarry till they have a calling and let them not intend to live at ease to follow their pleasures to gather riches c. but let them make their reckoning to prove Laborers Soldiers Watchmen c. else no coming here Thus in general The elders which are among you I exhort c. This verse containeth the first Reason of the following Exhortation which is taken from his own person being one every way fit to exhort them namely 1. An Elder and Minister as well as they for the name Elder is of dignity and office here and not of age who therefore knew what belong'd to his place and did what he required of them to do 2. A witness of Christs sufferings and so well acquainted with his minde 3. A partaker of the glory that shall be revealed who therefore would not exhort you unto any thing whereby either I my self may be deprived hereof or you hindred from attaining hereunto 1. In that he an Elder exhorts them Elders note That Ministers are fittest to teach Ministers and to judge of their actions True people may and ought try our Doctrine modestly and humbly they may also dislike and speak against foul things in our life and conversation but of things not so apparent people must not be ready to censure much less think to teach their Ministers For the spirits of the prophets are subject to the prophets This rebuketh the too much rashness and pride of some this way ready to control every course of a Minister that is not pleasing to them yea their maner of teaching prophanely calling it railing and that they should have spoke thus and thus when such dislike any thing in a Minister it were their wisdom to ask the judgement of some godly Minister before they censure or give judgement against him 2. In that he requireth nothing at their hands but what he himself did note That The most forcible and profitable way of teaching whether private or publique is first to do that in our own persons which we require of others Jesus did and taught Parents may not rebuke swearing in their children and swear themselves Housholders bid their Servants go to Church and stay at home themselves having no necessary occasion to keep them from thence Abraham was circumcised with his Houshold Joshua and his Houshold served God the Jayler and his Houshold were baptized He is not the best Husband that puts over his work to be done by others saying Go but who puts his hand thereto saying Go we c. He is an ill Captain that bids his Soldiers go fight himself in the mean time tarrying behinde It s woful teaching by Ministers that do quite contrary Shall we not condemn our selves while we call for that in another which we our selves do not observe Neither is there likelyhood that in such a case any will give ear unto us 3. In that he besseecheth Note as his modesty and humility So that Peter was no Pope had no Supremacy was not Christs Vicar as the Pope of Rome affirmeth of him and challengeth of him by succession Had it been so there had been no fitter time wherein to have shewed it then this Howsoever what had it been to the Pope who hath wofully degenerated He calls himself a Pastor yet challengeth authority over all the Church not Kings themselves excepted He is an hideous Beast and Monster If he send any commands it s not I that am a fellow-Minister and that take pains in the same calling do beseech you but he proudly thundereth and threatneth c. A witness of the sufferings of Christ So be we it s an Article of our Faith and we look thereby to be saved but we are witnesses onely of that we have heard he of that he saw he was with him when he was apprehended when he was brought before the High Priest c. he was a witness by seeing them preaching them imitating them Now in that he urgeth this as a reason to back his Exhortation we may note 1. That if we have any Credit Honor Favor Dignity we ought to improve the same to the benefit of the Church and furthering of Gods cause 2. That Ministers must use all Spiritual wisdom and skill to perswade unto obedience as cunning Chapmen they must use many reasons to perswade Customers to buy their Commodities 3. That the troubles of Gods Ministers are so far from disgracing them as they honor them and make their persons and counsel the more to be regarded for their sufferings are a seal to their Ministery and shew their faithfulness for those we should respect them the more not think the worse of them And also a partaker of the glory that shall be revealed Here note briefly 1. That we should much regard those and their counsels whom we see much graced of God and like to be heirs of glory 2. That such as are Partners with Christ in suffering shall also partake with him in glory 3. That God hath prepared glory for his Saints in Heaven 4. That a man may come to know in this life that he shall be partaker of the glory of Heaven whereof whosoever is as yet ignorant he must endeavor by all means to make it sure Q. How shall we come to know this A. If here we partake of grace we shall hereafter partake of glory on the contrary no grace no glory Lassure you This knowledge is that which doth here uphold us amidst our many troubles it 's Mount Nebo whence we see the Land of Canaan all the Grapes we have to comfort us in the wilderness of this world 5. That Faith makes things invisible to be seen things absent as the glory here spoken of to be present Through this a childe of God hath Heaven already in possession whereinto his Soul shall enter immediately after his death as his body also being coupled to his Soul on the day of Judgement He that believeth saith the Scripture hath eternal life and Whom he justified them he also glorified Verse 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde THe first duty required of Ministers is laid down in these words Feed the flock of God which is among you Feed namely by preaching the word soundly and diligently The flock of God namely The whole company which is under your charge which is not yours but Gods and that whether by creation as all are or by redemption as some are Which is among you or dependeth on you for Instruction Comfort and Direction Feed This implies divers things as 1. That Ministers must preach the Word of God Now preaching is an opening of the Scriptures wherein as many things be dark and hard to be understood which God hath done in his great wisdom
what ground they know not there can be no reason rendred why Peter should hide the name or dissemble it But this is that they might get some place of Scripture proving Peter to have been at Rome but if they can get no plainer then this the Pope may sit besides his Chair They have no place to prove it by and yet they say he sate there as Bishop five and twenty years which that it was not the Learned have proved by divers Reasons But thus the Pope comes by his Supremacy Peter had it and he left it to his Successors the Bishops of Rome But neither had Peter any such Supremacy or if he had it was not tyed to place but to Truth and Religion now the Popes is clean contrary to Peters hating and persecuting the same But where by Babylon Rome indeed is meant as Rev. 14. 17 18. so called mystically for the likeness to Babylon in Idolatry and vexing the Church and Servants of God that they cannot away therewith See Dent on this Question Thus Hereticks wrest Scripture at their will to their own purpose where it may make for them though it have no such meaning it shall yet be used where it s against them though it be never so plain yet it may not be allowed This is a vile taking of Gods name in vain and it will be to their own destruction 1. Therefore we must not believe that is confirmed by Scripture of their or any Hereticks alledging but try their allegations 2. That we never dare to bring a sence of our own to the Scripture but fetch the sence thereof out of the Scripture by humble and diligent search Elect together with you A Church chosen of God as you are out of the world to bestow his Gospel upon and reveal his truth unto Election is taken largely or strictly Largely for choosing a People or Nation out of the world to bestow his favors upon and make Covenant with as Israel from all other Nations You onely have I chosen So to choose to an Office as our Savior Christ saith I have chosen you twelve and one of you is a Devil Strictly for the Election of any to Salvation before the world When God chooseth out a Church and bestoweth his mercy upon it though no doubt there be numbers of Gods Elect in it as in the Church of England yet many may be Reprobates especially in such a Church where Religion is enjoyned by authority in such a company as this of the Jews where they were voluntary there was likelyhood of the more and yet even among such were Hypocrites that voluntarily joyned themselves to the Church as Ananias and Sapphira 1. Know we that its a great mercy to live in an Elect Church as the Church of England is when most of the world sit in darkness and be Synagogues of Satan 2. Yet must not we content our selves herewith but be able to prove our own particular Election which is an unspeakable favor and for which we ought to be exceedingly thankful Now in that the Apostle calls them an Elect company it was because he knew there was a number of Gods chosen among them as he saw by their fruits but who they were particularly and who were not that he could not justly tell because its unknown what the heart of the one is and what God may do in time for the other We must not take upon us precisely to determine of other mens Election or Reprobation but judge modestly and charitable thanking God for being sure of our own and laboring more and more for assurance herein Saluteth you wisheth all good unto you What would the Apostle trouble himself or his Epistle with such a trifling matter as sending of commendations It s no idle or small matter but of very good use So that as it hath been an ancient custom in the Church of God so being Christianly performed its worthily continued and is of great use For 1. It testifieth to our selves that we are of the number of Gods faithful ones that we not onely love the brethren with us but even those which are absent yea not onely no kindred but not known by face onely heard of that we so love God that we love his grace wheresoever 2. It s no small encouragement to the Servants of God that be thus saluted against the many unkindnesses yea hatred they meet with from the world that yet they see themselves regarded loved and prayed for of Gods people 1. This should provoke us to perform this Christian duty to the Servants of God for our own discharge and both their and our comfort we must not be all to our selves nor to those we be with but even have our hearts with the Church of God elsewhere rejoycing to hear of the free passage of the Gospel the zeal of any embracing it and that we help them forward the best we can 2. If we have salutations sent us by any of Gods Servants we should make special account thereof and be much comforted thereby and set the same against all the scoffs ill will and hard measure that the world affordeth and if we be in any heaviness that we stir up our selves and be thankful to God that we are remembred of him and his Servants and make more account of commendations from a mean Christian then from a great Knight or Noble man that 's not in Christ. 3. They that are Messengers hereof must not forget nor deal carelesly herein even civil and courteous Salutations onely of friends or kindred each to other are of use and not to be omitted but much more such as those here who knoweth how seasonably they may come what good they may do what heaviness they may remove They must not count so lightly of them being sent as to forget them or let them as they say flye away by the way but as a token wherewith they were entrusted and which it were no honesty to keep back Marcus my son It s like its that Mark spoken of Col. 4. 10. who was Cozen to Barnabas about whom there was a breach between Paul and Barnabas He calls him his Son not in the flesh but in the faith as having begotten him thereto by his Ministery as the Apostle Paul useth the same word on the same ground See Tit. 1. 4. 1. Tim. 1. 2. 1 Cor. 4. 14. Philem. v. 10. Here note that The Preaching of the Word is the instrument of Regeneration to beget men again to God 1. This rebuketh those that disgrace either simply or under colour of magnifying praying and reading so also those that withdraw themselves from this and staying at home say They read good Books c. They do as the Israelites who having Manna allowed them by God which should have been unto them in stead of all the food in the world yet would have Quails but they had leanness sent into