glorious before God and man that be endued therewith it makes them shine more gloriously then the Sun And this the Apostle opposeth to the ignominies and reproaches wherewith the world doth besmear them It s as if he should say Though the world reproach you as vile yet know that you are glorious in Gods account because of his Spirit that dwells in you 1. Therefore be not dismaid though the world stain us and accounts us vile yet are we glorious to God 2. We must esteem of the Servants of God in whom we see the Spirit of God as of glorious persons yea though the world disgrace them and count them as off-scourings and not worthy to live we must count them as Gods worthies and Warriers as his principal Servants we must count them such as the world is not worthy of They that esteem basely of them do not consider that Gods Spirit is in them and resteth on them Contrarily they that have not the Spirit of God in them are base and vile let the world make what reckoning of them it will 4. That there 's no small difference between the common gifts of the Spirit that the Reprobates have and the Spirit of Sanctification which is bestowed on Gods Elect those may be lost this cannot it resteth on them yea abideth and continueth with them On their part he is ill spoken of Here note that They that rail upon and revile the Servants of God for their well-doing they speak ill of the Spirit of God they think they have but to do with the men and them they will be bold with to speak their pleasure of but they deceive themselves in speaking ill of Gods Servants they speak ill of the Spirit of God as the Israelites when they murmured against Moses and Aaron murmured against God He that despiseth you saith our Savior despiseth me Therefore when TURKS and JEWS mock and reproach us for believing in CHRIST they reproach both the Word that so teacheth us and the Spirit that thus guideth us and assureth our hearts herein as he that reproacheth a Servant for doing that his Master commands or a Schollar for speaking as he is taught reproacheth the Master and Teacher So when the Papists call the Doctrine which we preach and profess Heresie and us Heretiques do they not reproach the Word that so teacheth and the Spirit that so assureth us So they among our selves that rail on men for their zeal and forwardness in hearing the Word keeping the Sabbath shunning some sins and corruptions that the world swallow up c. What do these but reproach Gods Spirit We do not these things of our selves but by the warrant of the Spirit Take heed therefore that that be evil which thou speakest against else whilest thou reproachest goodness in thy Servant Childe Neighbor Tenant c. thou art a caviller against God The common sort that cannot abide the true obedience of Gods Commandments nor that any should be more precise then they list to be despise the Word and Spirit they be like Ahab to Micaiah Wouldst thou have God to make new Scriptures more loose to serve thy turn or to be like thy self No know these Scriptures shall stand firm as to the comfort and salvation of all that are willing to be guided thereby so to the confusion of all that kick against the same or hate to be reformed If therefore you list not to be ruled by the Word and Spirit yet speak not against the same for so you shall encrease your sin and make your judgement greater which howsoever will be great enough If you will not walk in obedience to Gods Laws yet suffer others that would On your part he is glorified Another Reason to move us to joyfulness in persecution Thereby we glorifie God we honor the Spirit when undaunted we stand constantly against all our enemies Hereby we shew that the Spirit of God is of puissance and force to make the weak strong We glorifie him also when we so love him as we will suffer for his sake so we give glory to him when we trust him of his word who hath promised eternal life to them that hold out so when we obey him and do that willingly he calls us to so many praise God for our constancy whereby they be strengthened and God is honored that they cannot prevail against us but though they take away our lives yet they cannot make us yield to them We should therefore willingly and joyfully suffer that so we may glorifie God we may think our selves happy if by any means whether in life or death we may effect this Verse 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as a busie body in other mens matters Verse 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf LEst any should think that he commended suffering in respect of it self so that all suffering should be blessed and were to be rejoyced in he tells us That there 's another kinde of suffering then that he hath been speaking of which is not to be rejoyced in namely when men suffer reproach and punishment or whatsoever else for evil doing for their just deserts Those sufferings are base and shameful whereof Christians must beware but for the sufferings which are for Christ for Righteousness sake for a good Conscience there 's no shame belonging to them but rather glory and rejoycing Here then are two kindes of sufferings laid down the one forbidden whereto shame belongs namely to suffer for ill-doing which is to be avoided the other enjoyned and wherein we are to rejoyce namely in suffering for well doing But let none of you suffer as a murtherer c. Not that if any be a murtherer or thief c. he should not suffer the punishment due thereto but flie from it for that herein he resists the Magistrates Sentence on his deserts sets himself against God but he would not have men do any such evil as to procure or deserve any such sufferings Obj. But none can walk so circumspectly but that he may and shall do evil and so deserve punishment at the hand of the Lord. A. True but he speaks of foul vices and punishable by men which Christians should be far from and for the frailties of Gods Servants he will not impute them to them The words afford this Doctrine that Sufferings for ill-doing are not glorious but shameful Sufferings are good onely in respect of the cause if that be good then they be good if that be evil then they be shameful The same sufferings for kinde and measure may be to one person glorious to another infamous the one may have cause of joy the other to hang down their heads Both Abel and Jezabel were killed but he for his goodness she for her badness both Joseph
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
what colour soever it comes with the appearance thereof and occasions leading thereunto 441 26. Means whereby to eschew evil 442 27. Whoso avoids not evil cannot do good 443 28. Christians must be doers of good 444 29. We must do all the good we can ibid. 30. We must do all the good we can at all times in all places in all companies to all persons in our general and particular calling though it be hard and difficult and in a good maner 445 31. Christians must seek after peace 447 32. Covetousness pride frowardness tale-bearers the enemies of peace to be avoided 450 Verse 12. 1. THe prevention of an Objection 451 2. Why eyes ears c. are attributed to God ibid. 3. Whom we are to understand by righteous and why so called and whom by them that do ill 452 4. The Lord careth for the righteous ibid. 5. God hears the prayers of his Saints readily 453 6. What prayers prevail with God 454 7. How the same may appear ibid. 8. Why the Lord at some times hears not grants not the prayers of his children 455 9. Gods wrath and the fruits thereof always bent against the wicked 457 10. Why the wicked are not always plagued here ibid. Verse 13. PAtience and innocency of life are the way to escape harms from men 458 Verse 14. 1. SOme are so bad that they wrong the innocent 460 2. Some hate the godly meerly for their goodness ibid. 3. Such as suffer wrongfully or for Religion and conscience sake are happy 461 4. We must tarry till God call us to suffer ibid. 5. Whether we may flee from persecution ibid. 6. A godly man is happy in what condition soever 463 7. Fear is an Enemy to constant suffering ibid. Verse 15. 1. VVHat it is to Sanctifie the Lord God 464 2. Faith the mother of constancy in sufferings 464 3. As we must believe Gods truth with our hearts so must we profess it with our tongues 465 4. We must believe with our hearts before we can confess with our mouthes 467 5. Our speeches must be accompanyed with meekness and fear ibid. Verse 16. 1 VVHat conscience is 468 2. The offices of conscience to bear witness 470 3. To give judgement before our actions 472 4. To give judgement after our actions 473 5. An erroneous conscience what it is and a doubtful 475 6. Whether a man sinneth that doth according to his conscience ibid. 7. Whether a man may do any thing against his conscience being erroneous ibid. 8. Whether it be lawful to do a thing with a doubtful conscience 476 9. The several kindes of conscience ibid. 10. The kindes of a still quiet conscience drowsie secure seared 476 477 11. Means whereby the conscience may be awakened 478 12. The stirring ill conscience excusing accusing 479 13. A good quiet conscience wherein it differs from a bad quiet conscience 481 14. What a good troubled conscience is ibid. 15. Signs declaring the goodness thereof 482 16. The great benefits of a good conscience 483 17. How it is kept ibid. 18. A godly conversation is to accompany the zealous profession of our faith 484 19. A godly man will stand by the truth 486 20. The wicked are apt to speak ill of Gods servants ibid. 21. A godly conversation stoppeth the ungodlies mouthes 487 Verse 17. 1. VVHy we ought willingly to suffer for righteousness 488 2. It is better to suffer for well then evil doing ibid. 3. No afflictions comes to us but by Gods will 489 4. How far God hath an hand therein ibid. Verse 18. 1. CHrists sufferings an encouragement for Christians to suffer 491 2. How Christ was just and how we ibid. 3. Christ suffered for our good ibid. 4. The godly sow in tears but shall reap in joy ibid. 5. Several particulars laid down about Christs sufferings 492 6. Profit arising from the meditation thereof ibid. 7. All Christs sufferings make up one perfect suffering 493 8. The quality of the person that suffered and for whom he suffered ibid. 9. Why our Savior suffered and to what end 494 10. That Christ must have dyed and so did 495 11. The benefits ensuing by Christs death ibid. 12. Christ rose again from the dead 496 13. Why he rose again the maner of his resurrection the place the time 497 14. Why the Jews Sabbath was changed ibid. 15. The benefits hereof and duties to be performed 498 Verse 19 20. 1. A Further comfort to them that suffer for righteousness sake 498 2. Reasons against the Papists exposition of these words 499 3. That there are no such places as Limbus patrum and puerorum 500 4. Reasons against Purgatory ibid. 5. Why purgatory was devised 501 6. That Christ went not down to hel to preach to the reprobates 502 7. Gods Spirit preacheth in faithful Ministers ibid. 8. God will finde a time to right things when they are disordered 503 9. The woful condition of the wicked ibid. 10. Disobedience the cause of Gods judgement on the old world 504 11. Whether all those which were drowned were damned 504 12. Two necessary considerations 505 13. Disobedience the fore-runner of destruction 506 14. The sins of our times like those of the old world ibid. 15. Gods patience towards the disobedient aggravates their sin ibid. 16. The names of the godly mentioned to their honor 507 17. The old world then most disobedient when they should have been furthest from disobedience 508 18. Christians must use the means whereby to be freed from hell and destruction ibid. 19. Faith and Repentance an ark for the soul ibid. 20. How useful examples and ocular sermons are 509 21. Wicked men fear not Gods judgements 510 22. Weak means are sufficient through Gods blessing for our preservation 511 23. Righteousness shall not want its reward ibid. 24. It s good to be near the godly ibid. 25. No man can be saved by the goodness of another ibid. 26. The wicked though they escape bodily danger shall meet with everlasting judgements ibid. 27. There are but a few which shall be saved ibid. 28. The speech of an Arian at his death 512 29. Men and women be more excellent then other creatures ibid. 30. Noah and the old world a right picture of the good and bad in our age 513 Verse 21. 1. THe godly throughout all ages are saved by the same means 514 2. The uses of Baptism 515 3. Who is to baptize and who to be baptized ibid. Verse 22. 1. VVHat our Saviors ascension was that he did ascend why before whom and when 516 2. They that have charge over others must be careful to leave them in good plight ibid. 3. The place from which our Savior ascended with the benefits of his ascension 517 4. Three general Observations ibid. 5. The good Angels are subject to Christ who watch and guard us ibid. 6. The bad Angels are also subject to Christ 518 CHAP. IV. THe Contents thereof 519 Verse 1 2. 1. THe parts and meaning of
Gods love is no want of any thing needful worldlings indeed do greatly seek after wealth for their children and rejoyce to see them wealthy and healthy though in the mean time they see in them no true tokens of Gods favor but alas what are these It should more glad us to see an humble godly heart turned from sin and embracing righteousness though sickly and poor then to flow in all the wealth of the world and be ungracious and to come home in a Gold chain or to hear that our childe were like Joseph the second man in the Kingdom without grace But men do for their children as for themselves labor more for goods then grace But what shall we say to those Ministers that check their people for forwardness and seek to discourage them what also to those Parents that are so far from desiring grace for their children as they check and discourage them for their forwardness thereunto such would like them rather if they saw them jolly as the world Oh a hard part of Parents Be multiplied He desires not that they be once taken into Gods favor and his other graces begun in them but that they be continued and daily encreased more and more He was covetous to have his spritual children thrive apace and grow very rich in grace Such covetousness even a desire to joyn grace to grace is both for our selves and others commendable So should a Minister desire that his people may not be a little better then the worst but to exceed others by far that they may answer the time and means and to this end as to pray so to call upon them continually and they not to think amiss of this but to rejoyce in it as a special fruit of his Love so must Parents to their Children God gives us leave to be covetous in these things and to joyn grace unto grace as men do house unto house so shall we honor him much for a little grace will go but a little way Thus shall we benefit our Neighbors much when our branches spread far and our lips feed many Thus shall we have a large Testimony to our selves of our Salvation while we live and make a wide entrance for our selves into the glorious Kingdom of our Lord and Savior Jesus Christ. Verse 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead NOw followeth the substance of the Epistle consisting of Doctrine and Exhortation Doctrine to the thirteenth Verse Exhortations in the Verses following The Exhortations are to continue constant in the profession of the Gospel of Christ and to stick close to that Salvation purchased by Christ and revealed therein and that they would lead an holy and and godly life answerable to this profession and Gospel both in their general and particular callings yea now in their present troubles and notwithstanding any other they might meer with hereafter Now this being a very weighty building therefore he had need lay a foundation fitting for the same and so he doth which is this namely The singular benefits that we receive by Jesus Christ his Death and Resurrection viz. Assurance of Salvation Hope Joy Peace c. and at last everlasting life in the Kingdom of Heaven all which are revealed and wrought in us by the Gospel which is no new Doctrine but that which of old was revealed to all the Prophets though now more clearly and fully manifested Therefore seeing God hath done so great things for us by Christ Jesus and these things are revealed in the Gospel which is very ancient good reason they should cleave to Christ and be carried after no other way of Salvation accordingly walking worthy of the benefits they have both already reaped hereby and may further hereafter The Doctrine setteth forth the great benefit that we reap by Jesus Christ namely That we are begot to a lively hope of Salvation and of being partakers of such an inheritance as is without comparison which is every way set forth according to its excellency where we have 1. The benefit That we are begotten to a lively hope 2. The moving cause The abundant mercy of God 3. The means whereby namely The Resurrection of Jesus Christ 5. The end That we may partake of Salvation which he calls an Inheritance and describes it by several properties Blessed be God For the maner of speech we read of three kindes of blessing in Scripture 1. God blesseth man when he bestoweth upon him his favors and good things earthly and heavenly 2. Man blesseth man and that either ordinarily when he prayeth to God to bless him Thus Moses is appointed to bid Aaron bless the people and the form of prayer is set down Thus Parents bless their children and we are to bless them that curse us or extraordinarily when by the Spirit of Prophecie the Prophets of God have not onely prayed to God for a blessing on their posterity but have pronounced a blessing upon them foretelling what their state should be in time to come As Isaac blessed Iacob and Esau Iacob also his Sons and Moses the twelve Tribes at his death 3. Man blesseth God when he ascribeth that honor praise and thanksgiving which is due to him for his Mercy Wisdom Justice Truth not when we give him any thing he hath not that cannot be but when we ascribe and give that to him which is most justly due to him already Thus understand we the phrase here as elswhere often For the matter Being to repeat the great benefits that come to us by Jesus Christ he doth it not barely but begins with praise and thanksgiving for the same Blessed be God c. saith he as if he should have said For these unspeakable and great benefits bestowed on us unworthy ones Oh my soul Spirit and all that is in me come forth to render thanks to God Teaching us That When we speak or have any occasion to think as we ought often to speak and think of Gods mercies especially his special mercies that concern our Salvation we should do it with admiration and setting forth his praise Thus both David and Paul Even his outward benefits ought to stir us up unto thankfulness how much more ought we to be stirred up for spiritual favors and deliverances from the bondage and thraldom of Sin Satan and Hell how can we do any less All creatures Sun Moon Fouls praise God in their kinde and yet they have onely been created what we then that have been redeemed when we were lost They that have felt their bondage and finde themselves delivered cannot but break out into his praise Indeed the common sort that have those things but in their brain onely and never had the feeling of the one or of the other they can speak
pains to get faith being so rewarded The world wondreth at them that take pains to hear the word yet this is the means of faith which is the instrument of Salvation yet wonder they not at themselves and others that travel weekly as much and more for worldly trash who for faith would scarce stir their foot over the threshold But do not we rest our selves either upon our gifts of Knowledge Utterance Profession shew of Zeal outward Civility and the like for nothing will save us but faith and Salvation is the end hereof If a man had lived in the days of Christ and both heard him conversed with him and seen his miracles yet without faith he might be damned as Judas Were one the kinsman of Christ should he handle him in his arms nay were one his mother what would the same avail without faith Therefore refuse no pain to get faith for though its beginning be bitter yet its end is happy If the Apostle had said End or reward of your works the Papists would have had their mouthes made up and run away with a full cry Lo here whether our Works merit not Heaven and Salvation or no Alas there 's no such matter Can they not distinguish between Merit and a Reward freely given True the Scripture calleth Heaven a Reward and promiseth the same to them that hold out in well-doing but doth it not also call in an Inheritance and who knows not that that is free There are two kindes of debt one of desert and another of promise Herod made conscience to keep his rash Oath to the daughter of Herodias she deserved it not but he promised it And when God promiseth Eternal life to constancy in well-doing is it to puff us up as if we did deserve it no such matter its onely to help our weakness He calls us to deny our selves to wean our selves from the pleasures of this world to suffer Reproach Persecution and the like now these be harsh to our nature therefore to encourage us God makes these Promises and accordingly at the end of our work we shall have the thing promised not because we have earned it but because Christ hath purchased it and God hath promised it to us That we cannot merit heaven may thus appear 1. Because our best works be stained with many imperfections and what 's good in them is Gods gift not our goodness 2. Because there must be some proportion between the thing merited and that wherewith but here there 's none as a man cannot buy a great Manor for a trifle so the things we can do or suffer here are not worthy the glory to be revealed 3. Because that whereby we must merit must be free and that which we are not bound to do but we are bound to do all that we can and having so done we have done but our duty and consequently not merited As if we had a lame servant and assoon as he did a little service he would think he merited of us when if he could do much more by the state of a servant he owes us more David said Seemeth it a small thing to you to be son in Law of a King yet hereby should not he have had the Kingdom howsoever by his Victories he deserved well what then should we in respect of God But as the whole Scripture labors to beat down our Pride Arrogancy and any Conceit that we might have of any thing in our selves so this place saith The Salvation of our Souls is the end and reward of Faith not of Works and yet not the reward of Faith as if it merited any such thing as it is a Grace in us no but onely it apprehends it an instrument that whereby we are justified and saved and that which meriteth our Salvation The Salvation of your souls Not but that the servants of God shall have Salvation of their bodies also as being made by God redeâ—râ—ed by Christ and shall be glorified after the Resurrection and therefore Christ took not onely a soul but an humane body also but he speaketh of the soul as of the principal part which first entreth into Glory and for the bodies of Gods servants wherewith they endeavor to praise and glorifie God they shall be glorified as well as their souls Be we therefore encouraged even in our bodies to take pains in Gods service never a member that honors him but shall be filled with honor at the last day and for ever But what 's that we have and our Faith findes in Christ Jesus not Ease Health Worldly Honor and Preferment but Salvation CHRIST was not made these unto us but Wisdom Righteousness Sanctification and Redemption We have by him also right unto outward things and possession of as much as shall be meet but so as we may have and must expect to drink of the same cup that our Master did even to meet with Reproaches Afflictions and Trouble Whe must therefore when we follow Christ or embrace him and his ways not expect all Prosperity here and Ease and Contentment outwardly but rather think of the contrary that it may appear that we follow him not for any by-respect but Salvation we shall have and he that thinks not that sufficient though it be joyned with troubles knoweth not its worth The favor of God the Kingdom of Heaven is great riches though not accompanied with outward either pleasure or profit Many profess Religion for advantage and many will profess so long as no hurt comes of it but if any trouble arise then they give over Verse 10. Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you HAving spoken of Salvation by Christ laid hold upon by Faith which they had obtained He now commends and sets forth this Salvation and the means thereof to be the onely true way and the Gospel revealing it to be the most blessed and excellent Doctrine that ever was for 1. It s no new device of any or first preached by the Apostles but that which the holy Prophets that have lived in all ages men endued with the Spirit of God have studied and enquired into and found and have in their writings prophesied of the same enquiring also to know the time when our Savior Christ should be exhibited into the world who understanding by the Spirit that he was not to be born in their days but in the last ages of the world yet seeing him afar off were glad and took it thankfully and so believing in him were saved by him 2. That the Gospel and Salvation by Christ was preached by the holy Apostles men set apart by God for that business endued with his Spirit that came on them from Heaven and so it s the same that was known to our Forefathers and Patriarks and Prophets not varied but the same Doctrine and constant way of Salvation 3. That
the very Angels as they wondred at the wonderful mystery of Christs Incarnation and learned as is very probable something by the Apostles Ministery which they knew not before so into the fulness of this Salvation they desired to see So we have a commendation of the Gospel or the way of Salvation therein preached 1. By its antiquity the Prophets knew and embraced it 2. The Apostles not of their own heads but by the Spirit extraordinarily sent upon them preached it 3. The Angels desire further to see into it In the Prophets search we are to observe 1. The substance they sought 2. The circumstance of time for the substance it was privately for their own benefit who therefore enquired into it and searched it our diligently and publiquely for the benefit of the Church who therefore prophesied of it Of which salvation the Prophets have enquired c. In that the Apostle to prove that this was the true way of salvation produceth the writings of the Prophets in the Old Testament learn That for all matters of faith that we reach the people and would have them receive we must ground them on no other proof but the Word of God no point ought to be admitted touching salvation whereof God is not the author and author he is of nothing but of that which is in his written Word which is a perfect Rule able to teach all truth and confute all error 1. This confutes the Papists who lean so much on Councels as they banish the Scripture as a dumb Judge Of those howsoever the more ancient of them are to be reverenced and did worthily oppose conclude against the Heresies of their Times yet even in them some things are left rawly whether those worthy men intending the greatest less regarded smaller matters or whether they erred as men that we might not put too much confidence in them or give too much to them But for many latter ones they are patcht by the Pope and his Adherents which will be sure to do nothing against him and the greater part overcomes the better part Therefore we are not to rest in these but go to that Law and to that Testimony which alone must Judge and bear Rule in the Church For though Christ hath promised that where two or three be gathered together he will be amongst them yet they must be mâ—t in his Name which is when they all submit themselves to the Word of God and suffer Christ to be President of their Assembly by his Word and not when they will set up Conceits of their own devising 2. Ministers must learn in all matters of faith to bring forth the written Word of God and not mens Judgements which are of no force to stablish the Conscience neither Popish Traditions by them termed Apostolical and unwritten Verities 3. People also for their part must receive nothing but that which they see grounded hereupon To this end they are to search the Scriptures and with the Bereaâ—s to confer place with place to finde out the truth If an Angel from heaven should bring any Doctrine contrary to this we are to hold him accursed Assuredly for want of Catechizing publikely and reading the Scripture privately if a cunning Heretique should in most Congregations open his pack of Wares they would go for currant few or none being able to control him Enquired and searched The words imply the great pains they used herein as Daniel by prayer fasting and meditation They had a little hint from God and they found the savor of it so as they followed it most earnestly to get out more and plodded upon it to see further and further What then are all of us to beat our heads and to set our hearts upon even upon the mystery of our Salvation by Christ that we may 1. Know it and every part thereof 2. Give full assent thereto 3. Labor for a particular perswasion thereof by faith These things belong to us whom it much concerneth to know this by an effectual knowledge feeling the power of Christ in us causing us to dye to sin and live to righteousness and this we should do 1. For that its the chiefest thing in the world Its life eternal to know him and all is dung to this yea we should desire to know nothing but Christ and him crucified 2. Because in seeking we may finde more in one day then all the Prophets and Fathers could finde by all their diligence all the days of their life This condemns the monstrous Unthankfulness of our days that make no reckoning of this so blessed Gospel of those glad tidings that should be the glory of the world without which the world is dead in sin and comes to confusion O how few regard to hear the Word Many run to Sports and Pastimes others to Markets and Fairs but in many places what thin Churches their Oxen and Farms draw them away Others hear yet it is without any regard any life Israel never loathed Manna more then most do the preaching of the Gospel O they have had Sermons in many Congregations until they have even loathed them O how few can be brought to see their own misery how few to prize Christ and to whom he is indeed welcom how few that will stoop to his yoke Sundry in shew would have him their Savior and talk that they hope to be saved by Christ but that 's but a Bawd for their sins whereby they may go on the more freely in them yea are not the truest and painfullest Preachers and Professors of the Gospel hated what this will come to is easie to see assuredly being like Châ—raziâ— and Bethsaida we may justly fear some iudgement at hand Time was when Christ was welcom amongst us and the kingdom of heaven suffered violence as haply it doth still in some parts of the land but O dead hearts and unthankful in most places Those under the Law saw but a little yet took it thankfully we have much revealed yet little regard it To prize the Gospel and seek after Christ will be our wisdom and welfare then to enquire for Salvation by Christ there can be no greater thing it becomes us well if for this we be counted fools well we be such fools as the Prophets were who enquired and searched after Christ God be thanked for our so doing let us continue in Gods name this shall bring us comfort living and dying when carnal Wordlings shall perish for want of comfort and go to hell But did they onely enquire after Salvation and the way to it and found it not Yes as they foretold Christ to others so did they finde that in him they sought for and were saved by him The Prophets and old Fathers were saved by Christ as well as we This confutes two pestilent Opinions 1. That of the Anabaptists That the Fathers had no other but earthly Promises and Rewards and
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
but the Apostles received a greater measure of the holy Ghost and a more plain and visible sign not onely perceived of themselves but of others In that he addeth Which the holy Ghost sent down from heaven he alludes to that of Acts 2. 17. taken out of Joel 2. 28. And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh c. If then the Gospel was also preached by the Apostles and that by the Spirit sent from heaven upon them Hereby may all that hear it be induced to embrace it as on the contrary their case must needs be fearful which reject and despise it Such is the case of the Jews though they killed the Prophets yea though they rejected Christ and his preaching yet were they not cast off till they had rejected and resisted the preaching of the Apostles who with one consent bare witness of him confirming also their Doctrine by Miracles from heaven having done this their sin was at the highest and from them the Apostles turned unto the Gentiles Such is the condition of the Turks utter enemies of Christ and true Christians Such is also theirs who among our selves despise this Gospel 〈◊〉 but none do so Yes many in sundry degrees for all that receive not the Gospel embrace not the Gospel do not believe obey and repent all these despise it for to believe and repent are the Commandments of the Gospel therefore he that yields not unto them despiseth the Gospel He that is not with me saith our Savior is against me All these have a dreadful account to make For though now it be preached by sinful men yet it is the Gospel that was preached by Christ himself and after by the Apostles inspired by the Spirit and it hath been abundantly confirmed by Miracle This is that I say which we preach let every one therefore take heed lest they set light by it as though it were not the Gospel of Christ but of men Again in that the Apostles were so filled with the Spirit to preach and write we learn That they have left unto us a perfect Direction for all things needful for our salvation and for the good estate of Gods Church and that therefore there 's nothing to be added detracted or altered 1. This condemns them that trust in new Gospels of Thomas Thaddeus Bartholomew c. and in Traditions and unwritten Verities which is to accuse the holy Ghost of want of care for his Church as not having left that which is sufficient for salvation 2. It condemns them also that take away and alter at their pleasure what is this but to tax the holy Ghost for leaving something not necessary nor profitable for his Church and by altering or taking away the same to make our selves wiser then he Which things the Angels desire to look into The third commendation of the Gospel The Angels defire to see into the further end of that salvation that is preached therein They are not ignorant of any thing the Church knoweth but they have gathered some things they knew not of or not so much till they came to pass as touching the Incarnation of the Son of God both Natures in one person c. This they desired to see before he came and this was figured by the Cherubims looking down toward the Mercy-seat which covered the Ark which was a figure of Christ signifying that they desired to look into that Mystery of his Incarnation and when they saw it they admired thereat even to see the Eternal Son of God joyned to mans Nature it to be worshipped without Idolatry and his Manhood to suffer the Deity remaining free without suffering So also by the Church they learned the Mystery of the calling of the Gentiles But now that which they desire to see is that which is yet to come namely the fulness perfection and accomplishment of the salvation of Gods Church and People namely to see the day of Judgement when God shall be perfectly glorified in his Saints They desire this 1. Because they are enforced to see now a great deal of sin in the world yea those duties which the Saints themselves perform full of corruptions and weakness which after that day they shall see no more 2. Because that day shall be our perfection Alas here we are imperfect every way and weak then shall we be perfect and free from sin and in a most happy estate both in body and soul which for the love they bear to God and us they long to see for as God revealed himself more darkly to the old world more clearly to us so when we shall come to heaven much more clearly then now There shall be as much and more difference between that which we shall know then and that which we know now as between us and the darkest times before us under the Law Here as children we are weak and rather stammer then speak plainly of God his Word and Works but when in the life to come we shall come to mans state it will be far otherwise Here we see with spectacles of the Word and Sacraments but there without and that most perfectly 1. Is there such an happy condition remaining for all Believers O how should we rejoyce that are entred into the first degree of it and expect the other How should we bless God for his Gospel and for the pains which we have taken herein to attain the same Yea how should we walk thankfully that look for such a state how zealously and heavenly-minded not defiling our selves with this world nor sticking here but mounting up in our affections and having our conversation there 2. How should we long for the day of our dissolution to enter another degree but especially for that last day when we shall be made perfect The Angels have what they shall have yet in love to God and us they long to behold our perfection what should we then do that shall have the benefit of it 3. This should teach them that be yet void of grace to embrace the Gospel that they may come to this happy estate else they shall go to one as miserable as this is happy from which the Lord deliver us Verse 13. Wherefore gird up the loyns of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. HEre followeth the 2d part of the Epistle containing matter of Exhortation built on the foregoing Doctrine Being begot again to the hope of such an inheritance and to such salvation whereinto the very Angels desire to look they were thereupon to trust stedfastly without wavering to the end honoring this hope and Gospel by an holy life and conversation not only renouncing the lusts of the time before their calling but also living in Sanctification of life wherein they might
must settle 3. It teacheth us to search the Scripture laboring by all means that the Word of Christ may dwell in us plentifully that so we may be grounded If we hear God speaking in his Word we must sit down by it all mouthes must be stopt if not we must not be carried without it Again He alleageth the Old Testament as Christ and the other Apostles did for the Old was the same in substance with the New and of the same Authority Further In that he nameth not the place nor the Prophet it sheweth their skill and rebuketh our ignorance that have not the book of God clasped against us as in Popery but open if we can take our time for the place it self it s alleaged with some alteration of the words though not of the sence 1. He leaves out a word or two and takes that which fitteth his purpose 2. He turneth these words of the Prophet He that believeth shall not make haste into these He that believeth on him shall not be confounded The Prophet sets down the effect the Apostle the cause for unbelievers being ashamed it makes them run up and down in their misery for some other help seeing themselves disappointed and deceived The occasion of that promise there was to comfort the good in respect of the great threatnings against the bad and contemners namely that they should not be destroyed and cast off among the rest and that the wicked might not scorn them and think all Gods promises made to them fallen to the ground Behold This being a word to stir up attention implieth that What the Lord saith he doth He is true of his word the Almighty and who cannot be hindred He saith not Such a stone shall be laid but Behold I lay it whereby he confirms the good and puts them out of doubt who by reason of the threatnings were grown weak fearful and in doubt Here see our infidelity in Spiritual things especially if we see any things against us such was Zacharias So was not Abraham he looked not to carnal lets but rested on Gods Word had enough that God spake it so should we If we have any promise of Gods mouth we should be of good comfort and believe and not be dismaid at our sins and unworthiness Come unto me saith our Savior all ye that are weary and laden and I will refresh you c. What promise more comfortable and yet many seeing their sins and danger cannot be comforted and perswaded But we must give God the glory to believe him on his word and know that nothing can make him break promise or change his minde either any hinder him from performing what he hath promised I lay It s God that layes the Foundation of his Churches Salvation All the Men and Angels in the world cannot lay one stone in this building unto this Foundation Though God use the Ministery of his servants Men to this purpose yet its God that by his Spirit makes them fit and couples them hereto therefore much less could they lay this corner stone Paul saith he laid this Foundation By Preaching the same to the people not otherwise That Foundation which God had laid before the world and appointed to be Preached that he taught to the people and that was all he did If God gave Christ generally for his Church then for every humble soul that seeth his need of Christ and cometh with an heavy heart to him and desires him above all the world assuredly he will give him to such In Sion That hill in Jerusalem is put for the Church whereof it was a type and because the Gospel was first preached there Christ there revealed and from thence conveyed into all nations far and wide so that now by Gods mercy we have him no less preached unto us then the Jews had and have also our part in him as largely O unspeakable mercy A chief corner stone A chief stone a foundation stone This is the principal point in this first part of the Verse but of this on the fourth Verse where was shewed That he is not a stone as others be in the building but the foundation on which they are all built which sustains and holds them together there being no other foundation but he This the Papists overturn and that both in respect of his Kingly Prophetical and Priestly Office For his Kingly Office which is to rule over the consciences of his subjects by his Spirit and to have power to make Laws to binde their consciences they take it from him for with them the Pope may also make Laws of his to binde the conscience as much as any of Christs and doth and may repeal some of his at his pleasure For his Prophetical Office which is to be the onely Teacher of his Church and to reveal all his Fathers minde in the Books of the Prophets and Apostles this they take away by adding as if the Word were altogether imperfect unwritten Verities and mens Traditions which say they are of absolute necessity to be obeyed to Salvation For his Priestly they abolish both parts of it 1. His Sacrifice All sufficient and once offered on the Cross for all by their blasphemous Mass wherein they offer Christ daily as they say as a Propitiatory Sacrifice for the sins of the quick and the dead 2. His Intercession wherein they joyn many Saints with him What Salvation can there be for such le ts pray for and keep our selves far from them Elect Christ is chosen of God to the work of our Redemption and furnished for it therefore make we choyce of him for our portion wo to them that refuse him He that believeth on him shall not be confounded Hereby is meant a true particular justifying Faith Such as have this shall not be ashamed or seek at any time as confounded or deceived of sufficient help and Salvation therefore he shall never be put to make haste to seek any other The true Believer shall never be confounded but finde enough in Christ to satisfie him to the full to deliver him from all evil and make him partaker of all Happiness Wisdom Righteousness Sanctification and Redemption and enough to make his minde peaceable and quiet and to stablish him against all that his own conscience or any yea the Devil himself can lay to his charge but he findes enough to answer all at large As Thou art a sinner and hast deserved Damnation and God is just R. I grant all but I have a surety able enough who hath born all Who shall lay any thing to the charge of Gods Elect It s God that justifieth c. His heart is fixed he believeth in the Lord In his life he hath that wherein he may quiet himself and never be to seek but may draw new life and grace from Christ to enable him to
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
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
lie there frying But he knows well what he doth if he should make it too common or let out too many then would the people care the less and say Though I go to Purgatory yet the Pope of his clemency will deliver me and so I mean to give my goods and lands to my children and not beggar my posterity by giving them for Pardons or Masses c. Thus indeed their trade would go down 1. This may stir us up to give thanks to God for his mercy in delivering us from those cousenages and revealing unto us his truth We ought to be so much the forwarder in every duty towards the worship of God the Ministers maintenance the poor c. you save it an hundred times over through the preaching of the Gospel truly It s a foul fault in people that they cannot be content thus to enjoy their goods lands and leave them to their children which they could not do but pull and rake from the Minister care not how little they allow him yea and are so miserable as they will scarce allow their part to keep the house of God upright or in decent sort neither give the poor without grudging or upon necessity It may comfort the godly There is no delaying place by the way to keep them from the joys of Heaven 3. It may teach men in any wise to look to themselves how they live for as soon as the breath is out of them they go presently to the place where they shall abide for ever as the Tree falls so it shall lie Neither went he down to Hell to preach to the Reprobates for as its absurd for one soul to preach to another so preaching is to do some good and thereby onely to do hurt is against the end thereof But say they he onely went and preached experimentally by his presence and shewed himself to them to convict them but they were already sufficiently convicted condemned and put in their place of torment if Christ should have gone thither to convict them again they were not sufficiently convicted before But if they say he went to triumph over the Reprobate there c. it may be answered That he triumphed on the Cross and shall triumph over the Reprobates mightily on the day of Judgement I proceed unto the Doctrines of the Text. By which also he went and Preached Here note 1. That when Gods faithful Ministers Preach it s the Spirit of God that preacheth in them Holy men of God spake as they were moved by the holy Ghost He that heareth you saith our Savior heareth me 1. Therefore Ministers must endeavor so to preach that it may appear unto all that its the Spirit of God which Preacheth in them their matter must be sound and wholly agreeable to the will of God and for the maner it must not be with enticing words of man wisdom but in demonstration of the Spirit and of power we must not seek our selves but Gods glory in the Salvation of our people Such as for their matter Preach contrary to the Word it s not the Spirit of God which Preacheth in them but the Spirit of Error and for the maner such as use a dark kinde of Preaching or curious and quaint terms or in such sort as the people cannot understand or profit do they woo for Christ or rather do they not speak for themselves Such kinde of Preaching is blasted and cursed of God and the Preachers thereof shall have their reward accordingly 2. Let people know that when they come to the Word they come not to hear such a man whosoever he be but to hear what the Spirit of God saith to them a great priviledge we must therefore prepare our selves rich accordingly with all reverence and fear as having to do with God himself laying the same to heart and endeavoring to be profited thereby in yielding obedience thereto O how many come hand over head sit sleeping at Church and are no whit moved with whatsoever is said Did we but believe that it were Gods Spirit that did Preach to us we would give better heed If we speak according to the Word in rebuking you for your sins you are not to fret and say O some body hath told him hereof or he doth this of ill will but acknowledge that its Gods Spirit which rebukes you and that God is there indeed 3. Gods people may be comforted by the promises delivered in the Word as the wicked may be terrified by the threatnings thereof They shall come to pass for that the Spirit of truth hath uttered them 2. That God will finde a time to right things when they be disordered Though the wicked may prevail for a time and iniquity abound and overflow yet will the Lord in his due time come to visit and reform all Thus did the Lord deal with this people Let the godly have patience and wait Gods leisure and for the wicked let them be never the lustier for that the Lord is patient and defers for a time for he will come to give every one his due and will come too soon for their turn In prison That is Hell the place appointed for the souls of the wicked a fearful place of Gods own preparing and whereof the Devil is the Jaylor For the wicked 1. They shall be separate and cast from God in whose presence stands happiness that as they regarded not his presence here so hereafter they shall not enjoy it 2. They shall be cast into the society of Devils and Reprobates whom they have served and whose society they have loved Yet 3. Not in their company to be with them in jollity and merriment c. as here but in torments howling and wailing c. those are both intollerable and eternal their souls are presently after death cast hereinto as both their bodies and souls which have been companions together in sin shall be on the day of Judgement And for that though many be called few be chosen and in the parable of the four kindes of seeds onely one of them was good as most of the old world perished so shall and have most of every age of the world Though Israel be as the sand of the Sea yet but a remnant shall be saved O how might this cool the wicked the proudest that live in jollity and set all others at nought Now they are lusty and swear and curse and do what they list poor woful creatures There is a prison prepared for them that will pull down the proudest of them sour sauce to their sweet meat but most live as if there were no such matter O what fools be they that for a few short profits ill gotten or onely sought after or some transitory pleasure or honor sell themselves to this woful place These count themselves wise and Gods servants fools but the contrary will be seen one day and that they themselves
be stopt it runs so violently so small beginnings in sin grow to excess quickly and by degrees till they are past hope Let no man therefore give way to them stop them at first If Peter a good servant of God having made a breach in his conscience and sinned once in denying his Master was thereby stirred up to adde another breach and another thereto what shall become of the wicked Do not therefore say Is this such a matter c for one sin draws on another Speaking evil of you It is the nature of the wicked to speak evil of Gods servants they not onely think ill but they speak ill too it shall out It were good that we were so wise when we have good things in our minde that we would utter them we sometimes mislike things that be amiss but we will say nothing though we both might and ought Verse 5. Who shall give account to him that is ready to judge the quick and the dead HEre is the answer to the objection whereby he heartneth on the good not to be discouraged at all for the wonderments and ill speakings of the world even for that they shall one day answer for this when they shall not be able to stand though they can now abuse Gods servants at their pleasure yet they shall answer it before him that will judge quick and dead at the last and dreadful day when they shall receive the dreadful sentence of eternal destruction for their labor From the whole note we thus much that The enemies and hard dealers with Gods servants shall not escape unpunished nay even they that do but speak ill of them shall not go scot-free Michol mocking David was stricken with barrenness and David often comforts himself in this case that God would take the matter into his own hand If he that calls any one fool and Raca deserves Hell fire what do they deserve which speak evil of Gods children If they shall answer for every idle word then much more for every railing reproachful word against the Saints of God it s to speak ill of the way of God to speak ill of them that walk in it for so doing as he that calls one an Heretick calls his Opinion and Religion Heresie and he that calls men fools calls their course foolishness It s to hinder men from coming to God or to drive them away being come Now this must needs be fearful for if they that win souls to God shall be rewarded in Heaven what shall become of them that do the contrary And if he that gathereth not scatters and he that brings not to God by words counsel encouragement and example is counted as an enemy and such shall be punished at the day of judgement how much more they that have professedly hindred men from heaven what are those but Factors for the Devils Kingdom deep enemies they are to God that will not onely not serve him themselves but mislike and would hinder them that do like the Devil who fell himself and then would perswade man so to do that God might have no Creature to serve him He were an odde servant and whom his Master would assuredly call to an account who neither would work nor suffer his fellows The conversion of a sinner makes the Angels rejoyce therefore the putting them from God makes them heavy and the Devils merry He that converts a sinner saves a soul as he that puts men from God destroys them Besides whatsoever is either done or said against any of Gods children it s accounted as done to God himself and if they that have done them no good shall be condemned much more they that have injured them 1. Let those repent in time that are guilty this way else they shall be called to a reckoning when they have forgot it and where shall they appear when God shall come to judgement O they shall wish the hills to fall on them It s a fearful thing to fall into his hands he is a consuming fire wo unto them if his wrath be kindled but a little They that have not been helpers of the servants of God have a fearful answer to make what have they then that have misused them assuredly a deep place in hell 2. Let all take heed that they never give their tongues leave no nor move their lips against a childe of God as to mock them revile them term them precise fools humerous people Puritans c. Do it not on any ground for lightly God suffers not such to go unbranded even in this life but to be sure there 's a day they shall not escape 3. This may well stay the mindes of God servants not onely not to be discouraged but to persevere God will take their parts and right their wrongs their day is a coming when both before Angels and men they shall be arraigned convicted and condemned and we shall lift up our heads and receive our full reward It would be no small comfort and encouragement to us if we would thus live by faith Ver. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit HEre he returns to his former matter his Exhortation to Sanctification pressing the same by another reason from the end of the Gospel and the preaching thereof that wheresoever and whensoever it hath been preached this hath been the end thereof to bring men to Sanctification and holiness of life to dye to sin and live to God by the Spirit of grace By Gospel we are to understand Christ Jesus and the onely way of salvation by him By Dead we are to understand their forefathers that lived before Christs coming who were then dead when the Apostle spake this not that the Gospel was preached to them when they were dead but when they lived here By being judged according to men in the flesh understand dying to the flesh namely the lusts and corruptions of their sinful nature As by living according to God in the Spirit to live a spiritual godly life to Gods liking by his regenerating sanctifying spirit For this cause was the gospel preached also to them that are dead Here note That the gospel was preached before Christs time as to Adam in Paradice so to Abraham so to those under the Law in their Sacrifices Washings Sacraments c. See Gen. 3. 15. Joh. 8. 50. 1 Cor. 10. 3 4. Heb. 11. Those then and we now are saved by one the same Christ He is the Way the Truth and the Life Yesterday and to day and the same for ever There was never but one Covenant since the Fall God never altered his minde The distinction of old and new is not in respect of substance but of the maner of Administration to them more darkly to us more clearly
2. 37 and 16. 29. Simile The stirring ill conscience Excusing Accusing Use. 1 Iohn 3. 20. See Psal. 32. 5. Prov. 28. 13. Isa. 1. 18. Ezek. 33. 16. Mat. 11. 29. Simile A good quiet conscience Heb. 9. 14. Ionah 1. 15. See Act. 16. 30. 2 Cor. 1. 12. Ioh. 30. 20 21. 1 Iohn 3. 21. Acts 23. 1. Wherein it differs from a bad quiet conscience A good troubled conscience Signs declaring the goodness thereof Simile 1 Sam. 24. 5. Use 1. The great benefits of a good conscience See Pro. 14. 10 Heb. 13. 18. Acts 7. 56. How it is kept Use 2. Use 3. A godly conversation is to accompany the zealous profession of our Faith See Iosh. 1. 8. Mat. 5. 16. Iohn 13. 17. Iam. 1. 22. Reasons Luke 12. 47. Isa 41. 8. 1 Sam. 13. 14. Isa. 1. and 58. Ezek. 14. 33 Acts 15. 9 Iames 2. 18. Gen. 13. 7. Iob 31. 35. 2 Sam. 12. 14. Use 1. Use 2. Use 3. A godly man will stand by the truth The wicked are apt to speak ill of Gods servants Use 1. Use 2. Use 3. Use 4. Isa. 5. 20. Prov. 17. 15. Iude verse 14. Heb. 12. 4. A godly conversation stoppeth the ungodlies mouthes See Acts 16. Use 1. Use 2. 1 Iohn 3. 12. Gal. 4. 29. Why we ought willingly to suffer for righteousness It s better to suffer for well then evil doing Reasons Mat. 5. 10 11. Acts 5 41. Phil. 1. 29. Luke 23. 41. Use 1. Use 2. No affliction comes to us but by Gods will Acts 2. 23. and 4. 28. Mat. 10. 17 18. Acts 21. 11. How far God hath an hand therein Mat. 16. 23. Iames 1. 12. Rev. 2. 10. Use 1. Mat. 10. 31. Simile Use 2. Acts 21. 15. Use 3. Use 4. Christs sufferings an encouragement for Christians to suffer Iohn 13. 16. Acts 3. 14. How Christ was just how we Use. Another help in our sufferings Christ suffered for our good Use. The godly sow in tears but shall reap in joy 1 Tim. 4. 8. Use 1. Iames 4. 4. 2 Cor. 10. 18. Use 2. Particulars here laid down about Christs sufferings Profit arising from the meditation hereof 2 Tim. 1. 12. Iohn 3. 16. Eph. 2. 4. 1 Pet. 1. 3. Use. All Christs sufferings make up one perfect suffering Heb. 9. 26. Use 1. Use 2. The quality of the person that suffered Heb. 7. 26. For whom Christ suffered Use 1. Matth. 11. 29. Isa. 1. 17. Use 2. Why our Savisuffered To what end he suffered Use 1. Use 2. Isa. 2. 2. Iohn 1. 40 45. Iohn 1. 14. 1 Tim. 3. 16. That Christ must have dyed and so did Isa. 53. 9. Dan. 9. 26. Rom. 4. 25. The benefits ensuing by Christs death 1 Iohn 1. 7. Rev. 1. 5. See Rom. 3. 25. Col. 1. 21. 1 Iohn 4. 10. Hosea 2. 18. Psal. 91. 13. 1 Iohn 3. Use. Christ rose again from the dead 1 Cor. 15. 5. Why he rose again Acts 2. 24. Rev. 1. 28. The maner of his Resurrection The place from which he rose When he rose Psal. 16. 10. Why the Iewish Sabbath was changed The benefits hereof 1 Cor. 15. 17. Use. The duties to be performed Eph. 5. 14. Heb. 11 35. Col. 3. 1. A further comfort to them that suffer for Righteousness sake The meaning of the words How the Papists understand them Reasons against the same That there are no such places as Limbus patrum and puerorum Iohn 8. 5 6. 1 Cor. 10. 3. Eccles. 12. 7. Isa. 57. 2. The Popish opinion about Purgatory Reasons against it Luke 2. 29. Phil. 1. 21. 2 Tim. 4. 8. 2 Cor. 5. 1. Iohn 17. 24. Luke 23. 43. Rev. 14. 13. Why Purgatory was devised Iohn 3. 18. Use 1. Use 2. Use 3. Eccles 11. 3. That Christ went not down to Hell to preach to the Reprobates Gods Spirit preacheth in faithful Ministers 2 Pet. 1. 21. Luke 10. 16. Use 1. 1 Cor. 2. 4. Use 2. See 1 Cor. 14. 25. Use 3. God will finde a time to right things when they are disordered Use. The woful condition of the wicked Matth. 25. Use 1. Use 2. Use 3. 2 Cor. 5. 11. Disobedience the cause of Gods judgements on the old world Whether all those which were drowned were damned Use 1. See Act 12. 23 Ibid. 20. Dan. 4. 5. Simile Use 2. Psal. 5. 4 5. Leut. 26. 14. Deut. 28. 15. Two necessary considerations Disobedience is the forerunner of destruction Use. Iohn 3. 36. 1 Iohn 3. 8. The sins of our times like those of the old world Gods Patience towards the disobedient aggravates their sin Use 1. See Psal. 50. and 55. Isa. 57. 11. Heb. 2. 13. The names of the godly mentioned to their honor 1 King 15. 34. See Prov. 10. The old world then most disobedient when they should have been by Noahs making of the Ark feared therefrom Christians must use the means whereby to be freed from Hell and destruction Faith and Repentance an Ark for the soul. Use 1. Gen. 19. 14. 1 Kings 6. 7. Use 2. How useful Examples and occular sermons are See Luk. 17. 32 1 Cor. 10. Ezek. 12. 3â— Iam. 5. 10 11. Use. Dan. 5. 22. Wicked men fear not Gods judgements Prov. 14. 16. and 22. 3. and 28. 14. See Mr. Dod on Psal. 14. Weak means are sufficient through Gods blessing for our preservation Righteousness shall not want its reward 1 Tim. 4. 8. Use. It s good to be near the godly No man can be saved by the goodness of another Ezek. 18. 20. The wicked however they escape bodily dangers shall meet with everlasting judgements There are but a few which shall be saved The speech of an Arrian at his death Matth. 7. 21. Use. Gen. 46. 27. Rom. 13. 1. Men and women be more excellent then other creatures Use 1. Use 2. Noah and the old world a right picture of the good bad in our age The godly throughout all ages are saved by the same means 1 Cor. 10. 3. Baptism what it is c. The uses of Baptism Use. Rom. 6. 4. Who is to Baptize and who to be Baptized See Rom. 4. 25. and 8. 34. What our Saviors ascension was That he did ascend Luke 24. 51. Acts 1. 9. Iohn 6. 14. 19. 20. 17. Why he did ascend Before whom he did ascend The time when he did ascend They that have charge over others must be careful to leave them in good plight The place from which our Savior ascended Acts 7. 56. The benefits of his ascension Eph. 4. 8. Iohn 14. 2. Three observations in general Isa. 49. 23. The good Angels are subject to Christ. Use 1. Use 2. They watch and guard us Use 1. Use 2. Use 3. The bad Angels are subject to Christ. Col. 2. 15. Use 1. Use 2. Use 3. The contents of the Chapter The parts and meaning of these two Verses Doctr. The passion of Christ is an especial means to stir us up unto mortification Tit. 3. 7. 2 Cor. 5. 15. Use. Rom. 8. 7. 1 Pet. 2.