c. on the contrary consider the woful estate of the wicked For what be they be they Kings Priests or Prophets no such matter Believers be so They be Kings Priests and Prophets but the wicked are the slaves of sin and Satan slaves to the flesh to their own lusts to the world What though they be rich yea though they be Emperors and not Believers they are the vassels of Satan and have nothing but their drudgery in sin and Hell for their own place as their desert Neither are they Priests but prophane ones let them stand off for the holy God cannot abide unholy persons they and their Sacrifice are abomination to the Lord They offer no Sacrifices at all of Prayer Praise or Alms or if they do its abominable because they offer not themselves soul and body to God first but they offer themselves to the Devil and him they serve with body and soul might and main Neither are they Prophets but dumb beasts not savoring of the mysteries of Gods Kingdom or if uttering any thing thereof yet their ill lives disgrace it again O that such considering their own base and the others happy estate would have an holy emulation to be as they and indeed nothing in this world is worthy to be envied but a Christian Humble therefore thy self for thy sin past turn to God for thy pardon in Christ and labor to have thy part in him and by him and by Faith in him thou shalt attain to be a Christian and so consequently a King Priest and Prophet and be enabled to the duties of the same An holy nation Here 's a third priviledge not meant of all the Jews but of the elect among them and of all believing Gentiles as Acts 2. 38 39. so called 1. Because they had the Oracles of God the Word and Sacraments which no other had This belonged to all the Jews True but it might be said that they onely had them which had the power of them to the conversion of their souls and Salvation and others had them not which had no fruit and benefit by them 2. Because they were sanctified and set aside by special grace to be holy ones to the Lords use Note then That All that be the Lords are holy persons that is Not onely having Christs holiness imputed to them but in whom God worketh inherent Righteousness and Holiness by his Spirit conveying vertue from Christs death to kill sin and from his Resurrection to raise them to newness of life to alter and change them throughout in soul spirit and body This though not perfect in any yet is sound and upright in them all therefore he gives them his holy Word and holy Spirit to work this and holy Sacraments to encrease it and its requisite that as God is holy so also all his should so be and these be they shall see his face with comfort no other and for these onely is Heaven prepared O let every man examine himself whether he be a sanctified person or not if yea Then 1. To thy comfort know hereby thou art one of the Lords number a greater priviledge then to be written among the Potentates of the earth There 's Consolation to thee thou wert elected and shalt be glorified 2. Seeing thou art set aside for the Lords use and sanctified in body and soul never defile thy self again or put any part of thy body and soul to any common or unholy use of sin or Satan In the Law it was ever most fearful to take any Consecrated thing as the Holy Oyl Shew-bread or Vessels and put them to any common use so is it that we should put Hand Foot or Tongue to any use of sin or corruption for any part of our souls or lives Oh many contrarily can let loose their tongue to impatient proud and most unseemly speeches yea and their bodies and mindes some to excessive following the world as they were wont and as worldlings do and some after their pleasures and vanities O that we would grow and abound in Sanctification that here having our fruit in holiness we may have the end everlasting life If not but contrarily you either live in prophaneness the open breach of some of the Commandments or be only superstitiously holy in some odde devotions and loose in other things as Papists and a number of old Folks or such as have a counterfeit holiness in the first Table and make no conscience of the duties of the second or contrarily civil persons that seem very just in the second Table but savor nothing of the duties of the first Table Know you are yet unsanctified persons and therefore out of Gods number you may be members of the visible Church where good and bad chaff and corn are but not of the invisible who onely are sanctified ones Let such be what they will be having Wit Learning Wealth Wisdom Civility all skill of Languages yea if they could measure the Heavens number the Stars c. and be not sanctified they are of the Devils rabble and shall perish everlastingly O that you would awake out of your courses What fruit have ye had or look ye to have therein The end of these things is death Come to the Word crave the Holy Spirit desire Pardon and Sanctification till this be you are not out of the state of Damnation and all things are impure to you Word Sacraments yea your Meat Drink Apparel c. A peculiar people That is a people proper to the Lord which he himself hath purchased and which he now takes as his own and sets great store by called therefore his secret ones whom he keeps under his protection to whom also he reveals his secrets his Beloved ones his Spouse his Love his undefiled as the Apple of his eye the Signet on his right hand whom he cannot forget In the flood he saved his Church when all others were drowned he saved Lot when Sodom was destroyed he makes more account of one Christian then of thousands of others If one of them pray it s so forcible that he says Let me alone and if thousands of wicked it s but as the howling of Dogs an abomination They are his glory all the world are dross to them vile persons and base The wicked though never so many are but servants to the Church as the seven Nations were to make the Land of Canaan fit for the people of God yea even then when they seem to dominier most over them they are but their drudges They as a wisp scour the Church to make it bright in the eyes of God but the wisp is to be cast into the fire they are Gods rod to bring it to obedience when that 's effected the rod is to be flung into the fire And No marvel though the Lord set such store by his Church seeing he hath been at such cost therewith as
as well as man he both endured the infinite wrath of God and besides his person was of such infinite worth as gave such value to his sufferings as fully satisfied the justice of God 1. This confutes the Papists who make Christs sufferings imperfect two ways namely by teaching that we our selves must suffer the punishment of our sins hence are all their masses penances pilgrimages alms-deeds and charitable Works to take away the punishment of their sins after Baptism and by their renewing of Christs Sacrifice in the Mass which is as they say a Propitiatory Sacrifice for the sins of the quick and dead Their distinction of bloody and unbloody is but a shift 2. This is a wonderful comfort to all Gods children that our debt is so fully dischaarged that there 's nothing remaining for us to suffer Thus of the first The second concerneth the quality of the person which suffered He was that just one the Lamb of God which was undefiled and without spot conceived by the Holy Ghost in the womb of the Virgin had he not been such a one he could not have been our Savior Though he was innocent yet were our sins imputed to him and though we have not suffered neither of our selves have Righteousness yet as verily as he had pain and sorrow we shall have mercy and Salvation through him what can be more comfortable Thus of the second The third concerneth the persons for whom he suffered The unjust not the Devil nor Reprobates but for the Elect which yet are by nature unjust and wretched servants of sin and children of wrath as well as others He hath suffered for them that be never so unjust provided they feel their misery and have course unto him for help 1. Then for them that be in great distress for their sins and think they be so many and so great that they cannot or shall not be forgiven let them be comforted Christ came to dye for the unjust to call sinners to repentance to seek and save that which was lost If being weary you will come unto him as he invite you you shall be refreshed Though their sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Paul was a great sinner yet forgiven 2. Let such as bad as they be yet come to Christ and be truly humbled He came to save such as thou art as Mary Magdalene Zacheus the Jaylor and such others His mercy on them may put thee in hope and provoke thee to seek unto him Thus of the third The fourth Why he suffered for sins for our sins to take them away for they onely are our wo our sins caused all Christs sorrow and his sorrow is our happiness Thus of the fourth The fifth To what end he suffered that he might bring us to God Ever since Adams fall we are gone from God and born strangers nay enemies to God and therefore further and and further off from God and are gone to the Devil indeed Now Christ by his death reconciles us to God and him to us and makes a blessed peace so as we may look up to him as to our Father and come into his presence with comfort He also gives us grace by his holy Spirit to be renewed sanctified and so to do works pleasing unto God and when we dye brings our souls to God as afterwards possesseth both body and soul of Heaven 1. Then how infinitely are we bound to God how welcome should Christ Jesus be to us all One would think all should flock unto him for as none are with God but such as came by him so neither shall there be All that mourn for their sins come to him believe in him and obey him he will bring them to God such as continue in their enmity against God shall for ever be separated from him Many hope to go to God that were never reconciled to him through Christ nor sought after it but it s as possible for a dog for the Devil to enter into Heaven as for us without being reconciled to God by faith in Christ Is it not lamentable that Christ should have so few that enquire and search after him nay that reject him being offered again and again 2. How welcome faithful Ministers should be to the world The worst hurt we wish you is but to bring you to God we are appointed Christs instruments herein we must Preach him and perswade you to embrace and believe in him by whom you may be brought unto God we have a worthy task and work and so must not either be idle or by false teaching and wicked living drive you from Christ but be faithful that your Salvation may be our Crown yet of all persons and kindes of people the world thinks we may be best spared and are unto most of all others most unwelcome But not alone Ministers but even every private man must help men to God as much as he can They that by vile counsel bad example or otherwise drive men from him are not Christs but the Devils instruments and Factors Thus of Christs sufferings Being put to death in the flesh This clause concerneth his death as the following his resurrection He was put to death concerning his Humane nature for as for his Godhead it could not dye and he was quickned and raised again by his Divinity and Godhead By flesh is meant his whole Humane Nature as in the following By Spirit his Divine Nature Our Savior suffered not onely in body and soul things intollerable but he also dyed gave up the ghost as all the Evangelists set down and other Scriptures testifie as they also that speak of Christs blood of his offering himself a Sacrifice for our sins of his bearing our sins on his Body on the Tree and the like This was prefigured of all the Sacrifices of the Old Law The Prophets also foretold that he should be slain Neither could it have been otherwise or otherwise he been a Savior for us for our sins deserved death and God had pronounced that death should be the reward thereof This his death was voluntary accursed as we had deserved it for our sins and for a common good Which meets with that wicked opinion of the Jews that neither think it voluntary nor that it is a propitiatory Sacrifice for sin as it is indeed and wherein our happiness lyeth and without which we must all have perished for ever The benefits ensuing to us hereby are divers 1. We are delivered hereby from all kindes of evil from the first and second death and all forerunners of both and from our sins the cause of all It s the blood of Christ that cleanseth all our sins So from all Spiritual enemies See Luke 1. 71 74. Col. 2. 15. Heb. 2. 14. 1 John 3. 8. So from the second death Rom.
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
bestowed upon us namely Redemption procured by no less price then the precious blood of Christ Were we redeemed at such a rate and by such a great and unspeakable price Then we must pass the time of our sojourning here in fear Here consider 1. The benefit Redemption 2. From what Their vain conversation which is set out by the Original of it The tradition of their fathers 3. The price whereby purchased which is set down first Negatively where 's shewed what it is not no worldly thing such as silver and gold described by the nature and quality Corruptible things then Affirmatively where 's shewed what it is namely Blood precious blood The precious blood of Christ as of a Lamb without blemish and without spot Forasmuch as ye know Here note That A man may know himself to be a redeemed one he may know that there 's no condemnation to him and that he is translated from Death to Life He may know that he serves not sin as he was wont but his heart is to serve the Lord and that he walk not after the Flesh but after the Spirit And doth a man know himself redeemed he must pass his time in the fear of God and therefore in vain do such boast that they are redeemed that live yet in their sins That ye were redeemed Here note 1. That as Mercy presupposeth Misery so Redemption Bondage and Slavery neither is the bondage wherein we stand such as of Pharaoh or the Turks but Ten thousand times worse even of Sin and of the Devil God indeed made us free in Adam Sin nor Satan had nothing to do with us but we all sinning in Adam became subject not onely to the Wrath and Curse of God the first and second death and the forerunners of both but to sin also and so by nature we can do nothing but sin we drink sin as a thirsty man doth water It s as natural to us as for the fire to burn So fast is our will bound to the will of the Devil that for our lives we cannot think a good thought Now as all bondage is abhort'd of the nature of man so the baser person one is in bondage too the more odious it is to them that see it and the more tedious to themselves that bear it Now none so base in the world as sin and the Devil the woful enemies of God and our souls This should humble us all being in this woful case and so would it do if we could be brought to believe it But as the Jews we think we were never in bondage to any and finding our bodies at liberty conceive so of our souls whereas both be in a spiritual bondage unto evil Nay such is our woful bondage as we cannot believe we are in it nor can desire to come out of it but naturally we love and desire it thereupon are enemies to the means of our freedom most think that if they may have their lusts satisfied and fetch their flings in all maner of evil some of pleasure some of their unconscionable dealing c. O it s a little Heaven O such Towns and Houses where they may thus have their wills are the onely places but for the Towns and Services where they may not thus lash out but are restrained and must be brought to the Word Prayer Reading Repetition Catechizing and the like O fie upon it say they Here 's a Bondage a Slavery who would be tyed thus If my year be our once I le lay a stone there c. This is a hard saying who can bear it Let us break their bands and cast their coards from us If this Preaching be suffered we shall do nothing shortly we shall not be merry we shall have our hands bound behinde us Thus counting Gods service which is perfect Freedom to be Bondage they hold their woful Slavery to be the onely Liberty and therefore are not onely willing so to continue but are against the means of their Delivery which is a great depth of bondage for let one be a slave to the Turks never so though his body be bound yet his minde is free he retains an earnest desire to be set at liberty well men must see it and feel it else they shall never be delivered and if they dye in this case they must have their wages according to the work 2. That there is a way out of this bondage for our parts we could finde none we could desire none nay God of his infinite mercy having found it out and prepared it we have no desire of it This indeed is a great and wonderful mercy He might have been glorified in our confusion and hath provided no remedy for the evil Angels as he hath for us It followeth hereupon 1. Seeing there is away of Redemption that all that know not themselves delivered must give all diligence that they may have their part in it Believe Gods Word that thou art now in Bondage but abide not in it seeing there 's a way-out will any of the Turks Slaves stay in Prison if the door be set open and liberty offered and proclaimed Christ was sent to proclaim liberty to Captives and so doth Do this the rather for the redeemeth not all most shall bear their own burthen He prayed not for the world All mine are thine saith he to his Father thine by Election mine by Redemption But is not he the propitiation for the sins of the whole world This is to be understood of all Believers of all Nations through the world in this last age since Christ. 2. That they which know themselves delivered from so great Thraldom both of Death and Damnation and of Sin also must now serve God and that under the hope of eternal Life They must study how to shew their thankfulness in all dutiful obedience all the days of their life If any were ransom'd from the Turk doth he not count himself his that hath ransom'd him so should we As we have yielded our members as instruments of unrighteousness unto sin so must we now yield them as instruments of righteousness unto God We have taken great pains for the world and vanity forgot our meat and sleep thought the time short feared ever we should come too late have pleaded for Baal O le ts now do so for goodness we have spent our substance on lewd persons to follow our lusts now let us spend it in the service of God and on Gods Children O le ts not serve the Devil and sin in any point more forwardly then God! we must glorifie God in Body and Spirit we must have neither Heart Tongue Wit Will Eye Ear but for the Lord and all to be at his command O that we would often think of our Redemption both from whence and to what This would make us gather up our feet in our Masters service more roundly
same grace effectually call and convert which should binde our hearts more effectually to praise and serve him all the days of our life 4. That the excellency of this grace is such as all things without it are nothing If we had the wisdom of Solomon the strength of Sampson the policy of Achitophel the wealth of Ahasuerus c. if we could measure the Heaven Earth and Sea and knew the nature of all Creatures therein from the Cedar to the Hysope nay if we could understand the Bible could Preach never so Learnedly and had all gifts of knowledge and utterance yet were we not born again all were nothing Besides it s the more excellent both because so rare only the Elect of God are born again and because Eternal In the natural birth we dye because born of mortal seed and nourished by corruptible food but they that be born again never dye more never come more into their former state as being born of the immortal seed of the Word and Spirit and being thereby nourished are joyned to the fountain of life Christ Again by our first birth we are made miserable by this happy by that sinners by this righteous persons by that children of wrath by this children of God by that slaves of Satan by this servants of righteousnes by that limbs of the Devil by this members of Christ by that heirs of Hell by this heirs of Heaven O happy day O happy birth before Regeneration Sin and Satan wholly ruled in us but after Grace and the Spirit of God 1. This should teach us if we can prove it in our selves to rejoyce and remember our birth-day Many delight to talk of their age as others when where and what year they were born But canst thou tell where and when thou wert born again thou canst else have little joy of thy first birth The older thou art the more shame and greater condemnation if thou art not born again He that is not regenerate is a Bastard for though he have after a sort the Church to his Mother yet he hath not God to his Father and though in the Natural birth the Mothers side is the surest yet in the Spiritual birth it s otherwise Therefore if thou hast Wit Beauty Strength Wealth and the like rejoyce not in them but that thou art born again yea though thou art Poor Weak Sickly yet being born again thou art happy If God hath denied thee Wealth and Health or taken them away yet if he hath given thee grace thou art to rejoyce exceedingly 2. It may teach us to rejoyce if we know our children new born We rejoyce at their Natural Birth but alas wert not for hope because they be of Christian Parents we might rather weep for when a childe is born there 's come a sinner a guilty person into the World one that is in danger of all evil subject to a great deal of sin and sorrow and one that hath deserved to be cast into Hell O therefore if we know them born again there 's cause of rejoycing yea we must rejoyce at the new birth of a servant or any other as the Angels do The World likes such the worse a sign they are the old men 3. If we know it not we are to use the means bring them to Baptism after teach them what is fit that they may make conscience of their Covenant and bring them to the Word if they be any whit forward further them if backward or unwilling use thy Authority over them 4. Rebuke them that desire to see them Strong Fair Rich Healthy and the like in the mean time not respecting whether they be born again or not 5. He that is not born again hath nothing excellent in him but abides in death and is the servant of sin 5. That it s so necessary as without which there 's no entring into the Kingdom of Heaven for thereinto can no unclean thing enter and they onely which are pure in heart shall see God We are born impure sinful defiled from head to foot while we are in this state there 's no possibility of serving God as either by thinking speaking or doing good we must therefore be washed and made clean The world imagine no such necessity herein it s a riddle to them few know what any such work or change meaneth They think to be saved by their good meaning civil life and living orderly O this is sound if these do not well God help us all Again though openly bad if they can cry God have mercy on their deathbed they shall do well enough Here 's no dreaming of a new birth of any change in the understanding will affections yea throughout both body and soul but none of the others will serve the turn therefore try whether ye be new born If we live still in sin as in lying it s a certain argument we are as we were naturally He that is in Christ is a new creature and such a one walketh not after the flesh but after the Spirit if thou art thus thou hast put off thy old conversation and put on a new 6. The effects of Regeneration 1. An hatred of all sin a love of all good 2. A strife and labor to do the one and avoid the other 3. A diligent use of the means for this purpose and a Spiritual combat against the lets wherein being conquerors we have peace and joy if otherwise grief 4. Delight in the Word Prayer and Heavenly things whereas we were wont to delight in vain and worldly things so to cry Abba-Father to love the Father to desire the sincere milk of the Word and to live innocently If upon tryal of thy self by these notes thou findest thy self not born again thy case is fearful it had been better then thou shouldest thus dye that thou hadst never been born or born a Toad whereof when its dead there 's an end but the man that is not born again while he lives when he dyeth the second death will lay hold on him eternally yet alas a number of old folks ready to drop into the grave are not yet born again What shall become of these few men are born again when they become old which I speak not to discourage you quite but to awaken you the more earnestly to look about you some were called about the eleventh hour but let them that have day before them not defer or put it to the venture 6. That the life of a Regenerate man cannot be that it was or as is the life of carnal men for the case is altered he is now united to Jesus Christ as an imp to the stock a member to the head by Faith on our parts but principally by the Spirit of God by which Faith we draw and by which Spirit is conveyed to us vertue from Christs death to kill sin our old man and the corruptions
the Spirit without measure he was made and fitted our King Priest and Prophet and not so onely but to make us so so that every one that believeth in him he gives him the honor to be so As we partake of the benefit of his Priesthood and its parts Satisfaction and Intercession so of him we also are made Priests 2. As we are to rejoyce in this priviledge so we must use it and improve it carefully in offering Sacrifices What else becomes a Priest he were not worthy the name that did not delight to offer Sacrifices to God Now the Sacrifices of the New Testament for Christians to offer are these 1. The offering up of our Bodies and Souls and all that is in us to serve God having neither Wit Will Memory nor any thing else but for the Lords use It s meet we should offer this Sacrifice for its his by right of Creation Redemption and continual Preservation we owe neither it nor any part of it to any other all to him and when we give it to him we provide best for it It s not onely never the further from our selves but that is the happiness of it we should give it and thank him he will take it of us and this is the first Sacrifice to be offered Till this be no other will be accepted of Prayer Praise or whatsoever first the person must please God then the work as in Abel And thus every man may try his Cristianity Do you give up your bodies and souls for his Service and would not with your good wills that any the least part should be withdrawn from him no not one thought if you could help it thou art a good Christian this is a good Sacrifice continue it still But how few do thus how few which give not their Hearts and Bodies to Profits and Pleasures to Sin the World and the Devil How many Sacrifice to these all day long Christians in name not in deed They that give themselves wholly to sin are monsters as they that give themselves partly to God and partly to their lusts are like Ananias and Sapphira Oh but though we do not thus yet we offer other Sacrifices Fie upon thee and them they are abominable in Gods sight as is the Sacrifice of the wicked O give them no more as weapons of sin to serve the Flesh the World and the Devil that were too too base but employ them for Gods service not some part but the whole all too little and wish it were better for his sake 2. The Sacrifice of a contrite and broken heart that is an heart grieved and crush'd for sin past comforted in Christ afraid to offend careful to please God touch'd and grieved at the smallest offence They that offer this scape Gods Judgement fearing alway they are happy fearing small sins they escape great ones being troubled at the least they rise and fall not into security Such as offer this and would it were softer grieving and complaining of their hardness of heart let such know that there may be hardness as they complain but not such hardness as they conceive as who could not feel the same But there are few broken hearts in any measure most are not troubled for their sins past nor afraid to offend nor careful nor humbled after they have offended being neither melted by mercies nor moved by the Word and Afflictions O the fearful state of an hard heart all have not alike tender heart but assuredly he is no Christian that hath it not in some measure 3. Prayer and Praise for Christ Jesus and all benefits by him past present and to come for Soul and Body O what a favor is it that we worms on earth may come to the glorious Lord of Heaven and Earth but where are our morning and evening Sacrifices What a Priest without a Sacrifice They that pray not at all it s a sign they are prophane persons as they that pray onely in misery are hypocrites Hath God honored us to make us Priests by Jesus Christ and do we neglect the Office not appearing with our Sacrifice 4. Alms mercy to all in hunger thirst sickness prison especially to the houshold of Faith This we ought to do whensoever God prepares an Altar of the necessity of a poor Saint or Church that then we Priests lay on our Sacrifice God requires it it s an honor he counts it as done unto himself therefore he promises that he will requite it and that not as we a peny for a penyworth but as Kings that use to reward a house largely where they have found kindeness therefore it s compared to sowing God and his poor Saints are the best ground can be sown in O that we had Faith enough in this Point If we did believe that we should have peny for peny it would make us forwarder then we be but he will do more The world savoreth not this at all and Believers fall too short in this Sacrifice but the more we offer it and the better the better Christians are we To offer up Spiritual Sacrifice He calls them Spiritual 1. In comparison of the carnal and bloody Sacrifices of the Law 2. Because they must be done with the Soul Heart and Spirit 3. Because they must be done by the help of Gods Spirit Our services then to God must be done in a Spiritual maner else they please not God They that give God their bodies and keep their hearts to sin perform a carnal and wicked no Spiritual service and sacrifice So we must pray and praise in a Spiritual maner with our souls and best affections not with labor of the tongue or knee True he will have the Body but especially he will have the Spirit which condemns the cold idle wordy Prayers of men wherein there is no Spirit So our alms and liberality must be done not out of ostentation for company no nor for a natural kinde of pity but for love to God because he requires it and to them because they are the Lords Acceptable to God It being a great favor to do any thing that may please God they might object as any weak Christian would Alas I would go and offer these Sacrifices but doth the Lord regard what I do will he once look to such a one or such service as mine Yea saith the Apostle we may offer up Spiritual Sacrifice acceptable to God Gods Servants shall not then need doubt but being once Believers their services done Spiritually are accepted of the most High God of Heaven yea of the meanest true Believer for he that vouchsafed to bring thee to Christ to unite thee to him to make thee a lively stone a Spiritual house an holy Priest to offer Sacrifice he will also accept of the same Let this encourage us much to these duties what a spur is this True it is if one knew he
's a way that seemeth good in a mans eyes but the issues thereof are the issues of death To those whom God means to save he sends his Word and Spirit and so opens their eyes to see that they be out of their way and that not onely prophane persons but also some hypocrites that have contented themselves with some common things as Herod did and sometimes civil persons that thought their state very good that God opens their eyes to see it to be woful and make them hasten out of it saying as those in the Acts What shall we do to be saved we finde we are in the way to damnation but most men will not be perswaded of this but go on with a liking of their way though it be to their destruction To this end Ministers must preach the Law and shew men that be out of their way people must take out this lesson and this is the first till this be nothing is 3. As the sheep is most subject to wander but of all Creatures hath least wisdom to finde the way home again so no natural man can come home to God alone we can go further and further from God but to come home one step we cannot we are blinde and cannot see a step of the way have no minde but to wander All the thoughts of mans heart are onely evil continually we cannot think a good thought No man can come to me saith our Savior except the Father draw him If any be come home to God from his wandring state let him give all the glory to God and know that there was no difference between them and those that yet wander if God had not sought them and as it were fetcht them home on his shoulders if God had not thus done for us we had wandred to this hour yea to our dying day as well as others therefore wonder and praise God And for those that yet wander let them not bless themselves as if they could turn to God when they list as many think Oh they will cry God a mercy at their end c. but while you have life and time with the means entreat God to bless the means from Heaven to be mighty to open your eyes and to bring you home from straying into the way that leadeth into eternal life 4. As the sheep that is wandred is in manifold dangers so and much more certainly is every natural man in inevitable danger if he so continue He is out of Gods special providence as the stray sheep is from the tendance of the Shepherd his eye is not over him He hath no certain abiding as Cain knows not what to do he is separate from the company of Gods people and what evil may not then befal him As a sheep is in danger to be carryed away by diverse Lords into whose several grounds he cometh so is a natural man in danger of the Devil the World his own lusts in danger to fall into every sin what hath he to stop him into any plague or punishment that ever fell upon any what promise hath he to the contrary yea as sheep are apt to fall into the mouthes of Dogs and Wolves so may the natural man fall into the paws of the Devil and be turned into Hell he knows not how soon Is not he in danger that is naked in a field and beset with Bills Bows and Guns all bent against him to destroy him so is it with every wicked man as being subject to all the plagues of God Is not he in danger that hangs over a pit by a twig so is every wicked man by the threed of his life over Hell When a wicked man riseth in the morning doth he know what may befal him ere night can he tell but he may fall even into the foulest sins can he tell but that the earth may swallow him a thunderbolt may strike him through he may have any curse befal him or his can he tell but he may be in Hell ere night and at night ere morning and is not this danger enough Thus hundreds of this Land drop into Hell every day and in every corner some at one time or another by one means or another the Devil lays hold on them This may make every wicked man weary of his condition and to have little joy of himself till he be out of this state who can abide to live in a continual danger For them that be gone and of whom Hell hath already caught hold there 's no hope or help You that are alive look to your selves were you out of this condition you could not be overcome you could not be pluckt from God by Angels or Devils all the world could not prevail against you being under Christs keeping he would keep you unto the end But are now returned unto the Shepherd and Bishop of your souls Here 's the safe state of Believers They are now converted not by any power or goodness in themselves but by the mighty power and goodness of God to the Shepherd and Bishop of their souls Christ Jesus who having redeemed them will not now lose them but safely preserve and keep them to life eternal both in body and soul. So that All that are come to God in Christ Jesus be in a most safe state for besides that they have pardon of sin the Robe of Christs righteousness being put on them they have the Spirit to sanctifie them from the power of sin and to enable them to please God in a new life Neither can they fall from this estate nor can fall into any sin unto death there 's no condemnation to them neither the Devil nor World shall be able to draw them to their old state Christ that hath redeemed them will never lose them Who will lose a purchase dearly bought but so are we to Christ Who will not keep his Limbs we are made Members of Christ Will he suffer one to be pulled off God forbid Christ having redeemed us commits us to his Fathers keeping and who being under his protection is not in a safe Castle or impregnible Fortress Not onely they are sure they can never fall finally but also Christ hath a care of every sheep to keep him in the right way to fetch him in when he wanders to comfort him being heavy and to binde him up being broken What Christian findes not this by daily experience that God preserves him daily by his grace from many falls comforts him in many heavinesses reduceth him from many wandrings 1. Here 's matter of unspeakable comfort for those that be come into Christs sheepfold If we look to our selves or our Enemies being so strong we have cause to fear but as Elisha said to his Servant There are more on our side then they that be against us We have much opposition against our good and standing but we are not left to our selves Our Salvation now is not
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
If we take care unfainedly to keep his Commandments in one thing as in another 2. If we love the brethren which are members of Christ so as we dare not harm them yea love them not onely because they have his image restored in them but are a part of Christ as it were and of our selves 3. If we be content to suffer for his sake and will not be pluckt from him but are vexed to see him dishonored by any 4. If we long for his coming that so we may be with him and married to him to whom we are already betrothed It s the Churches voyce and should be ours in particular Come Lord Jesus If the husband be gone a long journey his wife doth not much love him if she never desire his coming home 5. If in the mean time we desire to hear often of him and from him as the wife that loves her husband will send or be often at the Carriers to hear of her husband and receive Letters from him So must we frequent the Word upon every occasion where we may hear of him and of his great honor and glory and of his providing us a place there and of the glory there and how he would have us in the mean time to carry our selves taking heed of any other lover in his absence which also doth inform us That his coming draweth nigh and is at hand Thus to hear of him and from him as much and as often as we can we should be desirous By this Touchstone we may thus try both our faith and love In whom though now ye see him not yet believing Here 's the object of our faith the Lord Jesus Christ. The common people say They believe in God and trust in God which is in truth but meer self-deceiving for though when we believe in Christ we believe in Father Son and holy Ghost yet our faith must directly fasten it self upon Christ Jesus who hath wrought our Redemption and on our behalf suffered all things and so he must come in as a Mediator between the Father and us else how should we poor worms come to put our trust in that glorious God and being vile sinners dare to look for any favor at his hands but in and by him who without him is a severe Judge How dare any poor wretch put his trust in God for all good that knoweth not that he is his God nor how to bring it to pass Here also the Divinity of our Savior Christ may be noted for we may believe in none but in God If even he be cursed that putteth his trust in any other for outward things how much more for Salvation He created all things Tryeth the hearts Forgiveth sins Stilled the Sea with his word Raised the dead by his own power all which point out his Deity yea it appeared even in his greatest abasement He took upon him the seed of Abraham but in this seed were all the Nations of the earth blessed He was compassed in the Virgins womb yet even then at his presence John the Baptist sprang in his mothers belly He was laid in a Cratch but even therein was he worshipped by the Wise-men of the East He was hungry but he fed five thousand with five loaves and a few small fishes He slept but at his awaking he caused the winds and waves to cease He paid Tribute but out of the fishes mouth He wept for Lazarus but he raised him from the dead He was taken by wicked hands but then he healed him with a touch whose ear was cut off He was crucified and dyed but at the same time he darkened the Sun and shook the earth the vail of the Temple rent which made the Centurion say He was the Son of God He was buried but he raised up his body the third day He was manifested in the flesh but justified in the Spirit And it was necessary that he should be both else had he been no Savior for us which sheweth our gret misery and Gods great mercy Who should not embrace him that abased himself so low for our sins as if a King should rise from his throne and row in a galley-slaves room what then should not we be willing to do for him yea to abase our selves to any service he requires of us on the behalf of our brethren but how few embrace him how few entertain him with an humble and contrite heart Ye rejoyce The other fruit of Faith is joy being assured of so great things done for them by Christ and so great things prepared for them by him they could not but rejoyce for as the feeling of Gods wrath for our sins is fearful and cannot be endured a wounded spirit who can bear as may appear by the heavy cryes and complaints of some of Gods servants in agony of conscience O I am cast out of his sight I shall perish O what shall I do but especially by the desperate horror of the wicked who feel it so intollerable as that they cannot bear it as Judas who went and hanged himself for no man seeing and feeling himself under the wrath of God and no way to be freed therefrom but must needs wish he had never been or now were not or were a Toad or the vilest creature so contrarily they that feel themselves freed from this and called to the hope of so great glory must needs rejoyce as Joseph doubtless was a glad man when being delivered out of prison he was advanced to honor The way hereunto is true Faith Worldlings indeed think Christianity a dumpish estate but it s the onely estate wherein we may be merry and whoso is merry not being assured of Gods favor is a desperate person as if one were merry that hanged over a deep pit by a twined threed In the midst of their mirth the wicked have secret gripes as thieves condemned though they drink and play at cards yet to think that on the morrow they must be executed chokes them and their mirth The wicked also can be merry in nothing but some wickedness or other as if one should be merry when he eats and drinks poyson when he slashes and cuts himself for hereby provoking God they increase their own damnation This joy then coming from Faith comes not from our works or any thing that we can do These cannot bring sound peace to the minde or quiet to the conscience or joy to the heart for 1. We have many sins and therefore can merit nothing of God 2. We know by our selves that even many of them are unto us unknown who knows the errors of his life no man can say he hath found out all his sins or the corruptions of his heart so that he can say now here be no more 3. Our best duties be mingled with much weakness and imperfection so that though they may appear before men
Christian love wherein we have 1. The ground of it The grace of God which they had received namely for that they were Justified and Sanctified which is set out by the part purified Their Souls the outward means whereby the word called Truth which they did obey and the inward worker the Spirit 2. The end of it which was as to all good duties so to true love amongst the rest as if he had said Seeing you are pardoned and purged to this end that you should love purely see that you do so This ground is a Reason of the Exhortation where it seemeth the Holy Ghost keeps a good order both in his Exhortations and Reasons Before he exhorted to the fear and love of God now to the love of the Brethren Before he had used Reasons both from the Godhead in general vers 15 16. and from the first two persons of the Trinity the Father vers 17. and the Son vers 18 19. Now he useth one taken from the third person the holy Spirit of God who had wrought grace in them and purified them to this end From the order which the holy Ghost useth Note we two things 1. Where there 's no love nor fear of God there can be no true Brotherly love that being indeed the root from whence this springeth 1. Therefore there can be no true love amongst the wicked Drunkards meet together and Pot-companionship is common but this is no love its conspiracy Love rejoyceth in good not evil No more is a company of Thieves and Traytors that conspire together or many or fewer that combine against a good part they may stick close and hold together in evil but this is no love nor in those Towns where there 's scarce any or but mean teaching where people meet twice or thrice a week to Bowls and women to Stool-ball or other games thus to spend out their time and to no good is far from love and yet if one speak against such things Oh say they You are an enemy to love and friendship and It was as a peaceable Town till such a one came as any other whatsoever now there 's no good-fellowship c. But our Savior Christ saith He came to bring no such peace in evil but rather debate The Devil is content with this peace because they strengthen one another in evil for if any good come to cross this merry prophane world then will it be opposed What hold is thereof their love they go arm in arm to the Tavern yet straight ready to stab one another or betray each other as Joab did Abner and it was between the men of Sechem and Abimelech if they be once out at deadly defiance it s seldom forgiven never forgotten 2. Nor can the wicked love the children of God truly they may be convinced in their conscience as Saul that they be the Servants of God innocent men and God may encline their hearts to favor them as Cyrus to set the people at liberty to return and build For if a mans ways please God his very enemies shall be at peace with them and Ahasuerus and Artaxerxes favored Ezra and Nehemiah yea as God kept Daniel among the Lyons so he can and doth keep his children among the wicked and as he made the Ravens bring Elijah meat so he can make even the wicked instruments for his childrens good but love them they cannot They may do a man outwardly some good and not amiss to take it but to do it aright they cannot as neither to pray or do any other duty and what hold of their favor If they cry Hosanna now within a while they will cry Crucifie him as those of Lystra would have sacrified to Paul and Barnabas as gods but by and by upon a lying report of some stoned them and as Herod reverenced John the Baptist yet at the perswasion of Herodias her Daughter cut off his head Judas betrayed Christ and David complained that it was his familiar friend that did him the greatest hurt If some great body shall say to them I perceive or hear you are a great favorer of Puritans they are gone and hide their heads if the multitude go the other way or it be any thing dangerous when there 's most need of them they are gone 2. Upon this coupling of these two together Note further that Wheresoever there 's the true fear and love of God there will be also love towards our Brethren 1. Therefore they that declare no love but that they are void of all bowels of compassion being all for themselves are also void of the love of God 2. They also that malign mock and persecute the better sort no worse brand of such that they have in them not the least dram of the love of God He that loveth him that begetteth loveth also him that is begotten and they that love God make much of them that fear the Lord having all their delight in such The contrary is a black mark and as bad as may be as bad a brand as any can bear as hereby we may know that we are translated from death unto life so by the contrary that we are yet under darkness 3. They that are contentious giving or embracing every trifling occasion conducing hereto and can fret and fall out and live in enmity and that day after day week after week moneth after moneth let these suspect themselves either the love of God hath no place in them or else it s in a very small measure and their corruption overgrows the same Having purified your souls These words are the Ground and Reason of the Exhortation namely That forasmuch as they were Justified and Sanctified by the Spirit of God to the exercise of all good duties and so of love that they would do that for which they had this cost bestowed upon them This presupposing a former impurity notes the uncleanness that is in Soul and Body They were created pure but are now defiled in the sight of God and that with sin which God who is of pure eyes cannot abide we are guilty of Adams sin born in Original sin therewith tainted throughout so with infinite actual sins Not only are our eyes full of adultery our feet swift to shed blood our mouthes full of cursing c. but our very souls defiled and every faculty thereof the thoughts of our heart being onely evil continually thereout proceeding Murthers Adulteries c. whereby we are defiled This is implyed in that of the Prophet Cease to do evil learn to do well and that of Saint James Cleanse your hands ye sinners and purifie your hearts ye double minded We are not without filthy nakedness we are so corrupt that our nature taints all our actions be they never so good in themselves yea the best and most holy of Gods Ordinances the Word Sacraments and Prayer making them
a most intire affection each to other which often in this life is not because of the weakness of Grace It s unseemly for Kinsmen to disagree much more Brethren but most for Christians to fall out to contend wrangle and be at odds Do we not profess we are members of Christ and perswade our selves our Neighbors are so We do then let Nature teach us See how the natural members be affected Are we not Fellow-Brethren When therefore we live in enmity with our Neighbor that is a Christian we do as much as in us lies put him out of the Lords Roll and unbrother him for is he our Brother of the same Father and Mother and can we jar with him especially though somewhat should fall out otherwise then well can we suffer the Sun to go down upon our wrath God forbid When we come to Heaven we shall love all our Fellow-Brethren better then ever two Brethren loved in this World and shall we not aym at it now and come as near it as we can and we have need so to do for the World loves their own therefore hates us shall not we then hold together shall we be divided within our selves O what wrack comes of this in the Church of God in these days whiles Brethren differ and contend the common Enemies Atheists and Papists multiply For the maner of it It must be without faining love unfained God hates dissembling in every thing loves simplicity and plain dealing as in Jacob and Nathanael If love which is the main vertue be counterfeit and false what shall become of all the duties that proceed from thence Two sorts of persons may be here chiefly taxed 1. Such as pretend to love but indeed hate as Joab to Amasa Saul to David Judas to our Savior Christ such have a mark of Rebrobation workers of Iniquity to whom belongs some notable judgement of God they be like the Devil who pretended to love Eve and our Savior Christ of these see Psal. 12. 2. 55. 12. 62. 4. Pro. 26. 24. Jer. 9. 2. 1 Sam. 18. 17 25. 2 Sam. 20. 9. Those are more dangerous to them they hate then if they bare open hatred as one enemy within the walls is worse then ten without it s also worse for themselves for any vice cloaked or masked under shew of vertue is double iniquity such shall receive greater damnation yet how common is this Many will speak men as fair as may be yet lie in wait to do them a shrewd turn and as soon as their back is turned raise a slander of them and do them all the hurt they can Others haply have done so with us but so must not we do 2. Such as pretend they love but do not Many will salute with Good morrow and Good night when as there 's no true love one handful of true hearty love is worth ten armfuls of their Court holy-water crouchings and congees down to the ground These are clouds without rain vessels with false bottoms that have onely a little water in the top Such are they who pretend they love the poor who yet coming to them can get nothing of them but what they are enforced to and that very hardly So many good Ministers have proved the good-will of a number that have made goodly shews but have found small kindeness at their hands What love call you this its dead as Faith without Works Such is theirs who will speak well of such and such and seem to pity them saying They are worthy men and pity they should want but yet relieve them not at all If God should so feed and deal with them they would soon complain See that ye love one another with a pure heart fervently Here 's the Exhortation wherein we have again both the duty required which is to love one another and the maner also with a pure heart fervently Love one another This noteth 1. A mutual love It must come from one to another mutually and be at every hand As others are to love us so are we to love others none free Many wil look for a deal of love from others that yet care not how little they themselves part with would be visited but care not to visit others would have their own vertues commended but will not do so by others have their infirmities covered but will not do so by others would not be provoked yet will provoke would not that others should be quickly angry with them who will yet be angry with others Alas this is weakness It s a more blessed thing to give then to receive and we should rather strive to go before and set others in our debt by love A good minde rather remembers the debt that is going from him then that which is coming to him This often comes of pride in some men to look for much of others and perform little themselves The husband often looks his wife should walk at an inch with him though he will break many ells out of square So the wife will look for much of her husband not caring how little she perform This is no equity We must do as we would be done to It s more dangerous for us to neglect our duty to others then for them to neglect theirs to us let us therefore strive who shall perform most each to other Husbands Wives Neighbors c. 2. A community We must not love one or two or a few but all that fear God in the place wherein we live Love communicates it self and is not ingrossed to a few Many can be content to love one or two or a few but they oppose and justle against many others and live unkindely with them This is no true love nor ought love so to be yet in many Towns there is siding which at the length turns to its undoing yea we must love the meanest that fear God and not neglect them as the meanest member of the Body is regarded of the chiefest we must not have the Faith of Christ in respect of persons God hath vouchsafed to give his Son to Redeem them his Spirit to Sanctifie them and Heaven to be possessed of them and shall we despise them Nay we ought rather to encourage and hearten them on in well doing seeing so few of that sort fear God If we regard them they will bear their poverty the better and it will be a great chearing to them There 's nothing more comely then for the wealthy to be thus affable and kinde to them The Lord is the Maker of both and being fellow-Brethren and fellow-Members the one as dear to God as the other a little wealth must not puff up the ones minde over the other With a pure heart Every kinde of love is not that which is here required it must be the fruit of the Spirit proceeding from a Sanctified heart and be agreeable to
others are included and the first word may be taken very fitly for all naughtiness in general the rest being particular branches thereof elsewhere more are set down Therefore a Christian must not renounce onely some evils but all all being hateful to God he must cast away every thing that presseth down we must cleanse our selves from all filthiness of flesh and spirit The Spirit of God and the love of any one sin cannot be together in one heart and here he names onely those wherein they were most faulty and which were contraries to that love exhorted unto in the former Chapter Therefore wheresoever there 's the love and practise of any one sin assuredly the Spirit of God dwells not in that man neither is there any work of Regeneration in him 5. That most of those here mentioned be inward corruptions which we must as well avoid as the outward the sins of the tongue and the like It s not enough to pare away the outward sins but the heart also must be purged we must be sanctified throughout our whole Spirit Soul and Body must be kept blameless 1. This condemneth those that will look to the outside and yet in the mean time suffer their hearts to boyl full of Lusts and swarm ful of Corruptions of Pride Envy Impatience Unbelief the like making no conscience of these This is an ill sign These haply may bridle themselves awhile but they wil surely break out one time or other if they should not yet were they but painted Sepulchres in Gods sight 2. This may comfort Gods Servants who groan under their inward corruptions and when men think they have done well yet they shake their heads at themselves at their dulness to good at their Pride and Hypocrisie therein at their unwillingness thereto at their wandrings This is the minde of Gods true Servants and this also may much comfort them Wherefore laying aside Now of the vices themselves or corruptions rather as they are in the Regenerate I remember I requested in the beginning of the Chapter to attend to it because we knew not whether we should live to the end of it or no and is it not proved true Some that were at the first Sermon there being but a little intermission from the course of my Ministery here are now at their long home not Ancient alone but Yong and Lusty also that might have lived to see the most of us buried Therefore I see we had need take heed not to Chapters onely but to every Verse every particular Sermon this very Sermon accordingly making the best use and benefit thereof seeing no man knows whether he shall hear another so vain a thing is man and I pray God we may so do All malice The Word signifieth very properly all kinde of naughtiness and so may fitly here as the genus of the vices that follow and all others and accordingly speak we thereof Naughtiness What is that that is naught and what makes a thing naught That which is forbidden by God in his Word as that is good which he approveth for his will is the absolute rule of righteousness who doth not see a thing first good then willeth it but willeth and commandeth it and thereupon it becomes good and so on the contrary and therefore sin is said to be the transgression of the Law This teacheth us to examine all things and knowing any thing commanded to conclude that its good and thereupon to do it contrarily knowing any thing forbidden that thenceforward we know it to be naught and therefore abhor it for what good can come of that which is naught and what should we have to do therewith The Lords will is a rule of Righteousness all promises made to the obedience of it and all the threatnings and plagues upon the world have come because of disobedience that God would have his will and men will not but have theirs This is the trouble of the world and that which hath cost the world full dear yet how few knowing Gods will can be content there to rest and say Now I know this is forbidden I have done with it I know this prescribed I will therefore obey it O this were a happy world But if by this word we understand malice in particular It s an old grudge upon some wrong done or conceived to be done to a man whereupon he waits to do some hurt or mischief to him that did it Anger is like a fire kindled in thorns soon blazeth is soon out but malice like a fire kindled in a log it continues long This is often forbidden and yet as Esau hated Jacob and Haman Mordecai so the world hateth Gods Servants as being reproved of them and who run not with them into the same exceâ—s of riot 1. We ought to take heed of the beginnings of unadvised anger it rests in the bosom of fools whereas he that is so slow to wrath is of great wisdom God is slow to wrath and so should we be 2. If we be overtaken as a right good man may take heed it fester not grow not to hatred heal it quickly as we do our wounds The Devil is an ill Counsellor cast it out to night how can you else lie down in peace or pray prayers be lost and that 's a grievous loss Nay further Cast it out to night thou mayest dye ere to morrow and then shalt thou either dye in malice or else forgive per force when thou canst not retain it any longer nor any cares for it for what needs one care for thy hatred if thou be once dead Again thou art not fit to come to the Sacrament not fit to offer thy gift at the Altar And to be revenged what a madness is this It may be thou dost but imagine a wrong and then there 's no cause thou dealest unjustly but if there be wilt thou revenge It s the Lords office Take heed of perking up into Gods place as if he would not deal equally either not revenging at all or not sufficiently The Lord knoweth what is best let him alone else thou turnest off his hand from thine adversary against thy self Nay what is this but to be revenged of God as it were for hath not he a hand therein Is it not by his appointment And all guile It s meant of guile that is between men and men in their dealings each with other as in buying selling letting hiring borrowing lending paying wages doing work partnership and the like when men would seem to do well but do otherwise when one thing is pretended but another practised Guile in the buyer is naught as not to pay or to pay in ill coyn so also there may be many frauds in the seller These God forbids and he is an avenger of such things we are not born for our selves but for the good
joyned to us so are we to Christ by believing in him and this is a real and true Union but a Spiritual one not that we are thereby united to Christs soul but to his body also and by his humanity to his Deity and by both to God the Father and the holy Ghost which is an admirable prerogative If any say How can this be Christ being in Heaven and we on Earth It is so by the Spirit on Gods part and Faith on ours Those joyn things far distant in place most nearly together If any say I cannot see nor comprehend how this should be If we cannot no marvel for its a great mystery which we are to believe and adore in our hearts The benefits hereof are unspeakable as the honor most glorious for by vertue hereof we that were as dead as blocks and stones draw spiritual life and Grace to become new Creatures to dye to sin and to lead a righteous life as the members receive sence and motion from the head and the Vine-branches sap from the root Hereby also we have title to Christ and all his good things He also bears our troubles with us and hereby our souls shall be as filled with Grace here so taken up to glory with him at death and the body remains united to Christ even in the grave by vertue whereof it shall be raised up a spiritual and glorious body to be glorified for ever And this is yet so much the more absolute and blessed a Union because its indissolveable No violence of Satan nor any other Enemy can break off the same He hath not therefore fastened us as stones into this building to be ever pulled out any more If they had been of us saith the Appostle they should have continued with us What God hath joyned together who can separate 1. This is for instruction to all that are believers and so members of this body stones of this building that they walk in their conversation answerable to such high Dignity to such an Union The Members must be like the Head the stones answerable to the Foundation as the Fruit to the true Vine Take heed they disgrace not themselves and their stock by bringing forth sowre fruit even of the wilde Olive of their own sinful and corrupt nature but mortifie the same more and more But how cometh it to pass that they which are graft into Christ should bear any sowre Fruit Even because there are some suckers of our own crabbish and sinful nature shut out and have through heedlesness and want of care grown apace and which we must pluck off by any means 2. Comfort to all believers O admirable priviledge to be joyned into one with Christ and with God! What grace or good thing can he stand in need of that is joyned to such a plentiful and living head He cannot but mortifie the strongest Corruptions overcome the greatest Temptations perform the most difficult Duties Such thou mayest draw from thy head but make no obstructions by sin Keep open the passages and by the Word Sacraments Prayer and other like means fetch Grace from Christ Jesus He also will strengthen thee and even in the fiery Fornace be present with thee and after take thee up to glory neither shall all the power of Hell ever seperate thee from him for though Hypocrites that hang on onely by the untemperated morter of outward Profession shall fall off thou that art saudered into Christ by the Spirit of God shalt never be pluckt off 3. To discard all those that profess themselves believers and stones of this building and yet have no life in them let such know they have no part in Christ nor fellowship with him 4. This should perswade all men to labor to have part in this blessed Union Till this be they are quite dead and have no more Spiritual Life then a stone hath If thou beest not united to Christ thou canst never have Life of grace here nor glory hereafter And if not a Member of Christ thou art a Limb of the Devil If not a Branch of this Vine thou art a dry withered stick for the fire of Hell If not a stone of this Building thou art refuse and rubbish to be thrown into Hell Q. But how should we become stones of this building A. By suffering the ax of the Word of God to cut off our knobs to hew and square us that thereby we may be humbled and mortifie all our sins and lusts for if there be but one sin in us unrepented of we are not fit to lie in this building And though all stones be not alike some bigger some less some more costly some less yet happy we if we be any true stone of this building let us now suffer our selves to be fashioned for it it must be now in this Life or never As there was no hammer heard about the Temple but all was hewen in Libanus so must we be hewen in this Life that we may rest in the Spiritual Temple for ever Having a house to build will we lay in a stone rough as it comes from the Quarry or a piece of Timber as it comes from the Wood much less will the Lord suffer any to be joyned into his Spiritual building till they be squared and hewen by his Word Therefore le ts be tenderly affected one towards another and build up one another and do all the good we can one to another not living to our selves or having hand in Contentions Rents Divisions which do so abound among Christians and that for toyes Are built up a spiritual house So foretold by Haggai Not a materiel one as was the Temple of Jerusalem but a far more excellent as much as the body is better then the shadow which the Apostle speaks to take off the mindes of these Jews from the material Temple on which they too much doted and on the promises made thereto not considering that it was appointed but for a time and that it was but a type of this Spiritual house infinitely more excellent and to labor to become stones of this Spiritual house which did so far excel the other All the Church of God and Believers make together a Spiritual house as a house though it hath but one foundation yet hath many stones to make up the building This sheweth the communion that the Saints have one with another members of the same Body stones of the same Building with this Union that we have with Christ we have also communion one with another as Fellow-members Stones Branches Besides As all the Saints together are here said to be built up a Spiritual house so els where the like is affirmed of every particular Believer that whereas before he was but a Cage of uncleanness and a Den for the Devil and an Habitation for foul Spirits now he is made the House of God of a poor mortal man an
set up their Inferiors in them yet are they to use them kindely and with respect Yea a man is bound to honor himself for he is the workmanship of God he may not therefore defile or abuse himself at his pleasure He must therefore keep his hands free from cruelty and oppression his tongue from lying swearing railing mocking as his whole body from evil and filthiness Its Gods will that we should possess our vessels in holiness and honor we must not disgrace or deface the work of the Lord they that thus do shall not enter into Heaven for no unclean thing shall come there And as we desire to procure honor unto our selves we must labor in all things to honor God and in all our doings aym at his glory them that thus do God will honor Contrarily they that seek themselves and not God in that that they do living even openly to his dishonor and not regarding at all to glorifie him disgrace and shame shall be cast on them the honor they seek flies furthest from them yea such have often fearful and shameful ends Dishonoring God he dishonoreth them and as we are to labor to be approved of God so also to have good report in the Church of God for a good name is greatly to be respected is of much worth and an especial blessing of God Thus as men are to us As they are in themselves they are either good oâ— bad both which we are to honor Honor all men saith the Apostle good bad Jews Gentiles Believers Unbelievers Regenerate Unregenerate Christians Pagans c. for the good there is no doubt and that is to be spoken of in the next Exhortation but the doubt and difficulty is of the bad how and why we must honor them We must have a good respect to all though not to all alike and there are none so bad but there is something in them to be regarded some scratch of Gods image if ancient men an image of Gods eternity reverence that and speak to them as to aged men if wealthy an image of Gods infinite abundance if wise to manage matters of the world reverence Gods wisdom if a Father or Master an image of Gods Fatherhood and Authority Besides they have many active parts of good use for Peace or War by Sea and Land are skilful in the Tongues in Arts and Sciences are Civil Kinde Courteous Pitiful and the like for every of which we are to honor them to reverence them to give them their due so much as in us lies living peaceably with them In their prosperity we must use them friendly in all points of Neighborhood Lending Borrowing Commercing Dealing Justly and Righteously with them to bring them to the love of Religion in their adversity we must be helpful to them if hungry give them meat if thirsty drink if naked raiment at all times give them a good example pray for them and give them their due for any thing that 's in them that they may see themselves regarded not despised and so keep peace holding out contention which is the floodgate of all evil Thus dealing well with them and walking wisely towards them we may bring them in time to a liking and love of Religion 1. Therefore for Christians let them not reject men altogether whom they see to be bad but give them their due we know not what good may come by our amiable and wise carriage towards them but if we shall despise them we do thereby harden them against us and Religion too 2. For them that be yet carnal let them labor for grace which deserves true and large honor If God will have you regarded for your natural parts how will both he himself honor you and cause you also to be honored of others having grace ye see Christians use you kindely and respectively for your common and natural gifts O how should they embrace you if they saw the lively image of God in you Love the Brotherhood More especially he now teacheth our duties to godly men to the true servants of God These we must embrace with an intire and hearty affection we must love all and do good unto all but especially unto the Brotherhood brotherly kindeness which is a very natural and intire inward affection is due to the children of God Speak we first of love to their persons then to their fellowship and Company For their persons We must love them with a more then ordinary affection The more lively we observe Gods image to be in any the more we must love such others we are not bound to love with the like affections Those did David love in such did he delight a fit patern for our imitation We must love such 1. Because of their nearness to us if we belong to God They are our Brethren we have the same Father God the same Mother the Church of God born of the same immortal seed nourished up with the same sincere milk of the Word have the same Sacraments the same Savior our eldest Brother Christ Jesus and look also for the same Inheritance in Heaven and is not this very near They are also members of the same body that we be fellow-members with us and of the same Houshold and Family even the Houshold of Faith 2. In respect of their excellency They are washed in Christs Blood covered with his righteousness are more glorious then the Sun endued with the sanctifying Spirit have Angels to their attendants all the Creatures theirs they live under the hope of eternal glory the world was made for them and abides for their sakes If a man saw the honor of a Christian and Childe of God he would fall down before him and kiss the ground he stands on 3. For that they are in great favor with God He loves them dearly and hath rebuked even Kings for their sakes He that toucheth them toucheth the apple of his eye Now those whom God loves we should also love yea whatsoever is done to them good or ill he counts it as done to himself 1. This rebuketh those that are so far from thus affecting them as that of all persons they cannot away with them but mock them as Ishmael did Isaac and Michol David but rail on them as Shimei tell Tales of them as Doeg persecute them as Saul seek to entrap them as the Scribes Pharisees and Herodians yea and like Judas betray them of this sort all places are full neither is there any so base in a Town or so ignorant that he cannot say the Lords-Prayer but he can mock and rail on them that make conscience of their ways yea the Devil is such a cunning School-master as that though we can beat nothing into some mens heads they be so blockish yet the Devil can teach them to be very expert to jest at them that fear God and this hath ever been the fashion of the world
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
his conscience he disswaded them therefrom so Davids conscience told him that he should do ill to kill Saul and thereupon would not give ear to those that perswaded him hereto Thus being tempted to Lye Deceive Swear Prophane the Lords day c. the conscience tells us that its evil so to do Again being called upon to any good duty the conscience tells us its good and provokes us to do it Why then Conscience is a Puritan if it do thus is not this corrupted as well as the other faculties O yes therefore it gives judgement very weakly and imperfectly in all but especially in the unregenerate and especially in the most ignorant and most wicked yet it retains some part of her office and power and will be doing as its enlightened and therefore it will give this judgement in foul and gross things in the worst of all as when they go to commit Murther Adultery c. or tell them on the other side they should go to Church c. but in the regenerate it doth much good work it s as a guide to conduct us in our way and whereby we shun all by paths It s a bridle to keep us from sin and a spur to goodness it s joyned in Commission with the Spirit of God they are obeyed or rejected together 1. Our duty then in token of our thankfulness is That we listen to the voyce of Conscience and be ruled by it we must take advice thereof ere we do any thing If we will not be ruled thereby but do contrary thereto it will one day exclaim against us when God shall judge us for our disobedience Why did not I give thee a Conscience to tell thee of these things will God say Yes Lord shall Conscience answer I told him it was naught and yet he would do it I told him such and such a thing was his duty and urged him to it and yet he would not give ear but put off the time from one day to another he would not repent have prayers in his family c. such shall then be stricken speechless Most are so eagerly carried after their passions and unruly affections as that they do not hear the voyce of their conscience the noise of those drowns the voyce of this 2. Even natural men have a light of conscience urging them to good and restraining them from evil None so evil but they have in them some light by which conscience is set on work to advise or counsel to the doing or avoiding this or that good or evil it s therefore no note or sign of grace in any because their conscience doth thus and thus This is in meer natural men from the light and knowledge that conscience hath of things good or evil yea oftentimes so forcible are those stirrings of conscience in them as that it keeps and restrains them from many sins which they are inclined to and would otherwise commit and puts them upon many good things which it urgeth them to which of themselves they have neither will nor power to do not from the love they have of the good or hatred of the evil but becaâ—se they would please Conscience which will not suffer them to be at quiet till it be obeyed this they may do and yet in the mean time may be onely in the state of Nature for though here they obey Conscience yet they do it not for Conscience sake Their obedience ariseth not from the purity and holiness of the Law of God but from fear of men from discredit or shame from hope of reward desire of ease or the like If there were no other cause to move them to enter upon good duties or to restrain them from doing evil but the Law of God they would not yield that obedience to Conscience which now they do And thus conscience gives judgement before things be done For its judgement after our Actions It then gives sentence This was well done This was ill done and not so onely but with an Absolution or Condemnation This was well done therefore you are innocent in it and deserve neither guilt nor punishment This was ill done therefore you are guilty and have deserved Gods wrath hereby Samuels Conscience spake for him Whose Ox have I taken c. Pharaohs against him I have sinned c. Thus is Conscience as a Judge acquitting or condemning us yea a little God as it were in the midst of man giving sentence beforehand as it shall be at the Tribunal seat of God on the last day If it acquits us then it worketh Peace Joy Comfort Boldness if it condemn us especially forcibly O then it causeth shame as in Adam when he fled and hid himself in the thicket after he had offended so also fear yea in the midst of all jollities as in Belshazzar and at small things as the shaking of a leaf so also sorrow which the world judgeth to be melancholy whereas it is far otherwise and yet both may and do often meet together yea desperation as in Cain and Judas and an universal distraction of body and minde the accusation of conscience are wounds to the heart Davids heart smote him A wounded Spirit who can bear They are as the gnawing of a Worm that never dyeth but lyeth continually gnawing at ones heart 1. If our consciences do excuse and acquit us bearing witness of the truth and integrity of our hearts of our hatred of evil our delight in Gods word and endeavor to please him above all things c. then may we rejoyce and be of good comfort the same being an infallible mark of our Salvation and may be bold in believing the same against Satan and all his discomforts There 's a great fault in many Christians though as the Apostle saith They know nothing by themselves but that their hearts bear witness with them of their care and faithfulness in all things yet are never the more comforted but are still cast down through Satans suggestions and lyes and their own unbelief If thine own conscience well informed according to Gods Word acquit thee why shouldst thou not be of good comfort you may be humbled for your failings yea deeply for your strong corruptioÌ„s yet for the main be of comfort if in any particular we have done well we may be comforted 2. Let us always keep our selves in well-doing that we may hear our consciences speak comfortably so may we keep a continual feast 3. If we have any thing lying on our consciences for which they boyl within us and accuse and pronounce judgements against us let us not make a slight matter of it but seek to God for mercy and to be discharged of it that so we may still conscience which then may be done not before Stop not the mouth of conscience as many do by mirth and toys this is but to delude thy self and delay time others let
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
the day after so long between to approve the truth of his death and no longer that he might see no corruption Early in the morning to shew that he was the light of the world the Son of Righteousness a light to be revealed unto the Gentiles one that was to lighten every one that came into the world namely that is lightned even us that are by nature darkness it self from hence must every man fetch light On the first day of the week for so God disposed of it This first day was answerable to the first day of the world it was the morrow after the Jews Sabbath As he began to make the world the first day of it when before it was not so now that it was decayed and corrupted by sin he now came to make it up again which he did by his Death and Resurrection Hence the Reason of the alteration of the Sabbath from the Jews Sabbath to the day following which is ours to keep a memorial as of the Creation of the world so especially of the renewing of the world by the work of Redemption and as the first Sabbath continued from the Creation to Christs Resurrection so no question ought this to abide to the worlds end The benefits ensuing hereupon are 1. To assure us that Christ hath fully paid all our debts If Christ be not risen saith the Apostle we are yet in our sins and our preaching is in vain 2. To give us power to rise to a new life 3. To assure us of our Resurrection O then who shall lay any thing to the charge of Believers It s Christ that is dead nay rather which is risen again for whom therefore there 's no evil remaining They shall have power given them to walk in holiness of life as the Syon graft into a stock receiveth juice and life therefrom yea they shall enjoy a comfortable and joyful Resurrection Contrarily miserable is the case of the wicked their debt is all on the File against them they shall rise but to their cost and smart to a dreadful judgement when they shall stand trembling and wishing that the hills might fall on them on them the second death shall have power Now they lie snorting neither will be awakened by our preaching notwithstanding their present and approaching misery The duties which are hereupon to be performed are 1. In imitation of Christs Resurrection in a spiritual maner to rise out of the graves of our lusts and sins to a new and holy life O awake thou that sleepest the Word is appointed for this end 2. To endure any thing rather then to be deprived hereof The faithful in Heb. 11. endured racking and would not be delivered therefrom with an ill conscience that they might have a better and joyful Resurrection 3. Set our affections on those things which are above Thus of his Resurrection Verse 19. By which also he went and preached to the Spirits in Prison Verse 20. Which sometime were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water THe Apostle proceeds to comfort the faithful that suffer for Righteousness sake He had said before That as Christ rose again after his sufferings and had a good end of them so shall all that suffer for his sake Now lest this should be doubted of he sheweth how it cometh to pass namely by the help assistance and power of the Spirit of God who as he shewed himself mightily in Christs person so hath and will in his members and for instance he looks back a great while ago when long before Christs coming the Spirit shewed himself to the confusion of the wicked and disobedient and to the comfort and deliverance of Gods servants as Noah whom as this Spirit enabled to preach the to wicked world so they disobeying and mocking him the same Spirit preserved and saved in the common destruction And therefore if the Spirit of God shewed himself so in the people of God for their good so long ago then we need not fear but that he will much more shew himself in and with us inasmuch as now the Spirit is bestowed in a larger and fuller maner then before our Saviors coming into the world Now he reckons this rather then any other example because it was a famous one both of convicting the wicked world and preserving the servants of God in such a bad time and because it was so long ago I come to the meaning of the words By which his Spirit namely his Godhead and Divine Nature which raised him from the dead He went and preached namely by the mouth and ministery of Noah To the Spirits in prison even them that be now and were in Peters time Spirits and Souls in Hell but when Noah preached were disobedient men and women when God seeing the notorious corruption of the times threatned to destroy the world with a flood if they did not repent To them Noah preaching both by word and by deed also in preparing the Ark they not being moved hereat nor at the long suffering of God were at the length drowned Noah onely and his wife with his three sons and their three wives being preserved in the Ark. This Scripture hath suffered as Mr. Luther saith of the Lords Prayer much Martyrdom by false interpretations and erroneous constructions whereof that of the Papists is most gross They understand it thus that Christ being dead in his soul went down to the lower parts of the world where be four several places together one above another Limbus patrum Limbus puerorum Purgatory and Hell which is the lowest and hottest of all that Christ went into Limbus patrum to fetch out all the godly Fathers that dyed from the beginning til his coming and all such as in Noah's time seeing the flood come indeed repented and went to Purgatory and had there suffered all and so were gone into Limbus patrum also to deliver the souls then in Purgatory and into the lowest part namely Hell to Preach to the convicting of the Reprobates there c. But though in truth Christ had done thus which yet he never did this proves no such matter will afford no such sence for 1. By Spirit whereunto the word which hath relation is not meant Christs soul but his Godhead not his soul for then it was that Christ was quickned in his soul or by his soul but neither can be true not in his soul for his soul never dyed nor was mortal not by the soul for it was not the soul that raised him again but the power of God that joyned them both together as the Scripture testifieth and that his Godhead is hereby meant will appear by the like places as Rom. 1. 3 4. 2 Cor. 13. 4. 1 Tim. 3. 16. where that which our Apostle calls flesh Saint Paul calls infirmity and
what he calls the power of God our Apostle calls the Spirit both which are in effect one 2. Hereby cannot be meant the Fathers and godly for he speaks onely of the disobedient and Reprobate ones 3. He speaks onely of those that lived in Noah's time and no other age of the world 4. This Prison was an unhappy and miserable place and not Abrahams bosom nor the place of the Fathers 5. Even after our Saviors Resurrection when our Apostle wrote this they were then still in Prison therefore Christ had not delivered them nor fetcht them out but they that had been there were there still And where they say he went to Preach to the Reprobates this will not stand neither for he speaks here onely of the Reprobates of Noah's time and why should Christ in his soul go unto them rather then unto any other Besides to Preach to them and do them no good nor intend any is against the nature end of preaching But that there are any such places as Limbus patrum Limbus puerorum or Purgatory the Scripture gives not any inkling 1. That the Fathers went to no such place is certain but that their souls loosed by death went to Heaven Jesus Christ yesterday to day and the same for ever They had the same benefit by Christ as we after their death 2. They also believed in Christ as well as we Abraham saw my day and rejoyced They ate the same Spiritual meat and drank the same Spiritual drink and so were partakers of the same benefits of Christ. 3. Their Spirits went to God that gave them they enter into peace and so not into the Prison 4. Abrahams bosom into which Lazarus was carried by the Angels was above not beneath an happy not a miserable place Christ therefore went not to fetch them out thence there being no such place For Purgatory they say there 's such a place in the brim of Hell where the pains be almost as bad as Hell pains and the fire as hot into which are sent the souls of the godly that dye in faith and repentance but yet have not suffered the punishment of their sins in this world therefore must make up their sufferings in Purgatory for they teach that for our sins and punishments both committed before Baptism Christ suffered but for those after Baptism though Christ takes away the sins yet the punishment must be suffered by our selves and that partly in this life by penances c. and the rest by suffering in Purgatory that for every sin is due seven years of payment in Purgatory and therefore the Pope gives Pardons sometimes for fifty sometimes for an hundred years c. and therefore they say Masses for the souls of them that have been dead many 100 years and when they have suffered for all their sins paid the utmost farthing then come the souls out after they have been a while refreshed in a fair green field ful of pleasant flowers which is hard by Purgatory then they go up to Heaven notwithstanding oftentimes through the mercy of the Popes those pains are mitigated We say 1. That as they themselves do not agree about the place c. So neither is it otherwise grounded but on unwritten verities The Scriptures mention but two places whereinto the souls go immediately after death Heaven which is for the godly and Hell which is for the ungodly for the godly that they do immediately go into an happy place all the Scriptures sound with Simeon they depart in peace go not to Purgatory scorching pains Christ is to them as in life so in death advantage Having finished their course henceforth there 's laid up for them a crown of righteousness They have after the dissolution of their earthly Tabernacle a building of God an house not made with hand eternal in the Heavens Christ hath prayed for them that they may be where he is even in Heaven The thief on the right hand had as much need to have gone to Purgatory as any other yet on that day wherein he dyed he was with Christ in Paradice Blessed are they which dye in the Lord saith the Spirit for they rest from their labors After death presently comes the judgement that every man shall stick to Among all those things which God spake to Moses there 's not a word of this among all the Sacrifices that God ordained there were none appointed for souls in Purgatory and amongst all the cleansings and purifyings of all kinde of impurities of Leprosie and Issues c. there 's not a word of this What was God so unmindeful of his Church and people then Neither is there in all the new Testament any word for it 2. What a wretched thing is it to hold that our sufferings should satisfie the wrath of God and punishment of our sins when the least sin deserves eternal destruction both of soul and body And for their distinction that Christs death gives power to the pains of Purgatory to satisfie is an idle and ridiculous conceit 3. To say that Christ should satisfie for our sins and take them away but not our punishment is it not a wicked abuse of Gods justice where he forgives the sin doth he not also forgive the punishment True he chastens his servants but they are no part of satisfaction of his justice onely a means to prevent sin to come and humble for that which is past as if I had a quarrel against a man I might forgive him and yet if I see him in an Appoplexy or Swoon I may hit him a blow to fetch him again The truth is Purgatory was devised partly of a blinde and curious devotion of some Monks that thought that they that had some beginnings as they thought of goodness and so dyed it were no reason they should be damned c. who were therefore to be purged in Purgatory and so come to Heaven and that seeing most men have much sin in them even when they dye it were unreasonable they should go straight to Heaven for no unclean person shall come there and therefore they must suffer and be cleansed in Purgatory Who doth not see the absurdity of these conceits when the Scripture saith Whosoever believeth in him shal not be condemned that whosoever dyeth in the Faith all their sins and corruptions are done away and they received into Heaven But principally the Pope and his Clergy out of covetousness were chief founders hereof for hereby they did infinitely enrich themselves and every where enjoyed the very fat in the Land It was devised for the pampering of the living not the punishing or purging of the dead Through their covetousness meeting with the peoples ignorance Purgatory was hatched But what a cruelty is this of the Pope who hath power as he saith to deliver as many as he lists out of Purgatory yet will suffer so many so long to
diligence hereunto seek after this cry for this we must not content our selves with any shadows of grace but seek after true grace which is to salvation we must not content our selves to be of the family of the righteous but must labor and finde that we our selves are righteous 5. In that he termeth those eight which were saved Souls by which word also elsewhere men and women be meant which is not at any time given unto any other Creature Note that Men and women be more excellent then all other Creatures they have reasonable souls and so capable of the mysteries of God of the image of God of the graces of his spirit and immortal souls and so capable of living in glory for ever 1. If God hath bestowed infinite more cost on man then on all other Creatures how should we by serving God with our reason and having our souls adorned and filled with the gifts of the Spirit of God labor to excel them O the miserable and base madness of most men who though being endued with reason they are apt to serve God best and may observe all Creatures serving them in their kinde yet rebel against him and so become indeed void of reason And how do most let their souls lie unfurnished of saving knowledge and other graces like bruit beasts Happy they had been beasts God made them men but they live like beasts that perish 2. Our care must be more for our souls then our bodies Those be immortal shall live even when parted from the body O the folly of most people that toil and care for transitory things as profits and pleasures food and raiment but have no care for any thing that is eternal God gave them souls capable of immortal glory and they have so neglected the seeking hereof as that they must dye eternally and be in wo for ever Noah and the old world were a right picture of the good and bad in our age while he was carefully workiug they took their pleasure but in the end he was saved and they drowned So now the servants of the Lord they knowing their sin and danger they spend their time in mourning and humbling their souls and in making of an ark of Faith and true Repentance wherein to save themselves from the flood of Gods wrath which they know they have deserved They take pains to hear read pray mortifie their affections and lusts abridge themselves of many profits and pleasures having many reproaches from men and hard measures yea it may be crosses and afflictions from God to further them in a good course while in the mean time the common sort they follow the swinge of their own hearts and do what they list they follow their profits and pleasures like Esau and often escape afflictions and have great prosperity so that one would think their case happy in comparison of the state of the people of God But mark the end time will come that the people of God shall be saved and escape drowning when the jolly world shall fall into the pit of eternal perdition So the children of God begin in tears but they end in joy whereas the wicked begin here in jollity but must end in eternal howling which of these is the best chuse the first or the last that which perisheth or that which endureth to life eternal Verse 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the Resurrection of Jesus Christ. HEre the Apostle sheweth That those of old had Types of their Salvation as well as we for the preservation of Noah in the Ark from the flood when the world was drowned was a Type and Figure of their eternal Salvation from the flood of Gods wrath by the Messiah to come To which Type of theirs we have another correspondent answering Type or Antitype a Type fitly answering and like theirs even Baptism which is a sign and seal of our eternal salvation and so is said to save us It saveth us that is sealeth up our salvation not that the outward Baptism that is the washing of the body with water doth save for that Hypocrites may have but the inward that is the pardon of our sins in Christs blood and purging our nature by Sanctification whereof being assured by Faith we have a good conscience and hereby have boldness to make demand and challenge of God eternal Salvation which God cannot deny having so covenanted in Baptism to the believer and hereunto we attain not by the work wrought or our being Baptized but by the death and resurrection of Jesus Christ his death purchasing it and his resurrection witnessing the same whereof this last which is the complement and finishing of the other is onely expressed in this place The like figure whereunto c. Here note That Throughout all ages the godly have been saved by the same means that we be we by faith in Christ who is come as they in him to come They are the same spiritual meat and drank the same spiritual drink onely we have a more fuller and clear revelation of him Even baptism doth also now save us c. This is the first Sacrament of the New Testament and is ordained in the room of Circumcision as the Lords-Supper in the room of the Passover as Circumcision did precede the Passover so doth Baptism the Lords-Supper that being a sign of our ingrafting this of our growing in the Church and as amongst the Jews even Infants were to be circumcised so amongst us Christians are Children to be Baptized Hereof the outward sign is water whereby the blood of Christ is fitly resembled which is that effectual water which doth wash and cleanse our souls It must be pure not mixt water in respect of great personages neither must any thing be added thereto as salt oyl c. And the person Baptized must neither be marked with an hot iron as amongst the Ethiopians nor Circumcised as its the practice of others In ours though some things be retained which some good men have stumbled at yet they that be so shie of them as to forsake the Church as the Separatists do or neglect and omit Baptism or break the peace of the Church by seeking to have their Children Baptized elsewhere they are too bird-eyed and I think its ignorance and weakness in them if they were retained as the Papists used them putting holiness in them superstitiously yet if there were no other cause but this we should not forsake the Church nor refuse Baptism much less seeing our Church doth altogether protest against superstition in them and retains them for order only The thing signified is the inward cleansing of the soul which being impure through sin is filthy before God till it be washed by the blood of Christ and Spirit of Sanctification yet as there are some which will
bring a good stomack and take it in well by diligent hearing digesting it by meditation and conference that they may grow thereby O woful people in many places that have excellent Preachers and as good feeding as may be and yet have lean ill-favored and mishapen souls being inwardly as Pharaoh's seven kine appeared outwardly as if they had never had a good meals meat whence is this some will not come to Church where the food is some come but presently fall asleep some have their stomacks so cloyed that they have no appetite others put it out like wanton children These are authors of their own wo their blood shall be on their own heads what answer will they make to God when they shall be called to an account for this what a grief is this to Gods Ministers when they have made their provision they are gladest if their guests come and have good stomacks that nothing be lost 3. While their Minister is feeding them carefully they must be careful to feed him with necessary and convenient maintenance that he may not be troubled or distracted If a sitting Hen should go much from her nest to seek for food for her self the eggs could not but chill If Ministers should not be maintained how could they go on in this great work contrarily how many purloin from their Ministers how many endeavor to get their Tythes at an under-rate c Doth their Minister feed them carefully and should not they allow him to the utmost should not they be as careful of him as he is or ought to be of them how else shall he maintain himself and his family how else keep hospitality and be helpful to the poor how else succor poor Christians Schollars and Strangers that resort to him foâ— succor A good Minister had need be a Treasurer helping to so many good uses 2. That Ministers must preach the Word soundly they must not give stones instead of bread for an egge a Scorpion for a fish a Serpent for food Poyson Not onely they must not teach erroneous Doctrine but also not brackish and unsavory points that jar with Scripture though not in the highest degree They must not Preach mens inventions and Traditions what is the chaff to the wheat not idle things frothy stuff c. to the discouraging of the good and heartening of the wicked This were not to feed the flock neither are we to follow or embrace any such Doctrine 3. That Ministers must Preach diligently in season and out of season watching every opportunity to do their people good and that in regard of their manifold wants and great weaknesses 1. This rebukes them that having flocks feed them but seldom haply once a year quarterly or monethly Sermons they think more then enough 2. It rebukes the woful backwardness of many people that howsoever wisdom cryeth and lifteth up her voyce in the streets yet for their Oxen and Farms will not intend this Market count her wares but as dead commodities How many worthy Ministers have been forced to give over their preaching for want of company as others to preach to a few O what lets have without us besides our own untowardness to call home the uncalled at one time or other to build up by little and little the good Alas even they that have been somewhat forward are subject to decay and to become worse again A Ministers work is not like a Carpenters or Masons as they leave it they finde it but he may leave some in a good minde who yet within a while after are cooled or turned away The flock of God These words are a reason whereby he enforceth his Exhortation The people are the Lords not ours all are his by creation but he hath a company in the world who are his by another right namely of Redemption as being bought by the precious blood of Christ O unspeakable price They must therefore be dear to him for such things as costs us much we much set by If God gave his Sons blood for them his Spirit to them and prepareth Heaven for them then they be dear to him therefore he will call to a strict account for Souls not one shall perish but he will have account how and by whose default The King will have account of every of his Subjects even the meanest how he comes to his end so will the Lord of Souls 1. This teacheth all men to take heed of Souls they meddle with Jewels with costly Ware when they meddle with them Woful is the state of all unconscionable Patrons that to incroach a great part of the Livings in their gift put in of Jeroboam Priests when the Souls of Congregations were at their mercy to save or destroy them woful also is the state of such whom they thus put in 2. Let Ministers do their duties as they that must be called to an account for their flock be the Lords his Sheep his Lambs but â—ost use them not as if they were the Lords 3. This teacheth people to submit themselves to the guidance direction teaching and government of their Shepherds whom God hath set over them They must be content to be kept within the fold to be kept from rank places that would rot them to be kept in bare pasture to be often dressed c. As sheep follow their Shepherds voyce so must Gods people the whistle of Gods Word by his Ministers 3. This rebukes numbers which will not be kept in but stray where they list These straglers will fall into the Devils mouth they will run into the rank rotten places of unlawful profits and pleasures do what Ministers can they will not be dressed c. Thus thousands dye of the rot and of other deadly diseases notwithstanding all the care of the most diligent Shepherds these be none of Christs sheep his follow the mouth of his under-Shepherds and lose nothing by it as who shall have eternal life but these be Goats and its easie to know their place where it will be even on the left hand to hear their doleful doom Again By Flock the whole company that is under a Ministers charge being to be understood thus much may be noted that A Minister must have regard to all his people even to the meanest from the one end of the Church to the other No Shepherd will willingly lose the least sheep of his fold and good Husbands and Housewives do not onely look to their Silver Vessels but to those of Brass Pewter Stone Wood so must we take care of all look to all 1. This rebukes those Ministers which preach so loftily and in divers tongues and after such a fashion as is quite beyond the reach of most and onely apply themselves to a few of the chief rather in ostentation seeking themselves then Gods glory or the peoples souls It were unreasonable for a Minister to preach if
poverty which yet live in abundance of all things so many among us use low conges and crouches which yet have all ensigns of pride upon them so some that be mean enough in apparel and will speak so lowly and give so much to others even more then is fit and abuse themselves too much which yet do it but in cunning and with a proud heart as may appear by their gibing and jesting at those whom it may be they have thus spoken to and preferred as also their jesting at others whom if you shall stir a little you shall finde them more like Lyons and unappeasable which is the sign of a proud heart yea some will put down themselves too low that all may advance them the more and dispraise themselves to have others set out their commendations The cloathing which is here principally meant is the inward The filthy Soul must be cloathed with the white raiment of Christs Righteousness The soul behang'd with the filthy rags of beastly lusts must be adorned with the sanctifying graces of Gods Spirit The Church is all glorious within Thus must both men and women of all sorts be adorned and herein be paterns unto others Here is not now present any naked body you would be ashamed that there should but I am afraid that there 's here many a naked Soul nay worse even defiled with many noisom lusts of Pride Ignorance Hypocrisie Prophaneness c. In particular the vertue exhorted unto is Humility which hath his place in the heart and sheweth it self outwardly by fruits in the countenance gestures speeches and actions of the life This is a vertue and grace of Gods Spirit whereby a man not out of cunning melancholly carelesness or discontent with himself but from a true knowledge of God himself and others doth with an unfained voluntary free meekness of minde set a low value of his own worth or doth esteem meanly of himself Though the natural man may seem more humble then some Christians yet the proudest Christian hath more humility then the humblest carnal man This is often called for in Scripture and taught by our Savior Christ in the matter of the guests and is also commended much in the Proverbs Besides pride which is opposite to it is continually forbidden and condemned all which are of many commendations of humility To point it out the better see it by the fruits thereof and then by examples The fruits may be considered either in respect of God or men In respect of God 1. It makes a man seeing his own woful state by nature by his guiltiness in Adam by his actual sins also and bondage under sin and all the curses due thereby to renounce and abhor himself and to flee for pardon mercy and deliverance and having nothing at all in himself but wretchedness and deformity to desire to finde all in another which if he do he counteth himself infinitely bound to God for ever as the poor Publican and Prodigal childe the Patriarchs shewed it in sackcloath and ashes This is the first step to Heaven and without which there is no coming to the Kingdom of God 2. It makes a man acknowledge himself unworthy of any of Gods favors as Abraham Jacob Peter with others See Gen. 18. 27. and 32. 10. 2 Sam. 7. 18. Psal. 8. 4 c. 3. It makes a man acknowledge whatsoever good thing he hath to proceed from God and his meer grace and therefore to give God the glory thereof in Thanksgiving See Dan. 2. 27. Act. 3. 12. and 14. 15. 1 Cor. 4. 7. As they in an Hospital they are not ashamed of the Founder thereof but keep the memory of him neither are they fit to receive any thing who will not acknowledge it Nebuchadnezzar was seven years in learning this 4. It makes a man to see his own weakness and frailty his unability to do good and proneness to evil and that he hath no strength to stand one blow in the Spiritual Warfare so that he doth always fear and suspect himself and craves continually of God to be kept from the one and enabled to the other as David Open mine eyes stay my feet in thy ways â—ead me forth forsake me not teach me quicken me c. so that the humble man is full as of thanks so of Prayers 5. It makes a man prest and ready to yield obedience to God seeing both his Soveraignty over us as his poor creatures and then that he hath been so undeservedly merciful Thereupon he saith Speak Lord for thy servant heareth Humility is the mother of Obedience as pride of disobedience therefore we are willed to receive the word with meekness 6. It makes a man if he have done amiss exceedingly grieved and to confess and humble themselves even Ahabs counterfeiting the same did him good 7. It makes a man meekly to bear the hand of the Lord as well in respect of his Soveraignty over us as 1 Sam. 3. 18. 2 Sam 15. 26. Psal. 39. as in respect of our own unworthiness as Mic. 7. 9. knowing that we have deserved a thousand times more and that its of his mercy we are not consumed If we be reproached or wronged by men we will bear it quietly as David being raised upon by Shimei because we know we have deserved to be made a threshold for all to tread on and therefore we will wait patiently on God for deliverance when the proud will withdraw and lift up their mindes and wait no longer or murâ—â—â—â— as the 〈◊〉 or blaspheme as those mentioned Rev. 16. or 〈…〉 means as Ahakia and Saâ—t If poverty seize on them they will stoop to it and onely use diligence and prayer If their Goods Children Friends be taken away humility will say He hath taken but what he gave or lent me for a season 8. It makes a man that as he dare not curiously pry into the Ark and meddle with things not revealed but to content himself to be ignorant where God hath not spoken so to rest himself satisfied without any further doubting or cavâ—â—ing or enquiring when he knows what is Gods will In respect of men and it s most towards our Equals and Inferiors and is not so much seen in the other namely To our Superiors and there be that will stoop none so much or basely to Superiors that will despise their Inferiors most of all 1. It will make a man prefer others above himself and do as our Savior Christ bids sit down below not dissemblingly but ingenuously so inwardly to esteem others better then our selves knowing our own faults and looking on the vertues of others 2. To be sociable friendly and helpful taking pains to do others the good we can not scorning to be beholding especially to our Inferiors and Equals 3. To submit our selves yield and give way to our Equals yea if need be to our inferiors as Abraham to Lâ—t not