the very Angels as they wondred at the wonderful mystery of Christs Incarnation and learned as is very probable something by the Apostles Ministery which they knew not before so into the fulness of this Salvation they desired to see So we have a commendation of the Gospel or the way of Salvation therein preached 1. By its antiquity the Prophets knew and embraced it 2. The Apostles not of their own heads but by the Spirit extraordinarily sent upon them preached it 3. The Angels desire further to see into it In the Prophets search we are to observe 1. The substance they sought 2. The circumstance of time for the substance it was privately for their own benefit who therefore enquired into it and searched it our diligently and publiquely for the benefit of the Church who therefore prophesied of it Of which salvation the Prophets have enquired c. In that the Apostle to prove that this was the true way of salvation produceth the writings of the Prophets in the Old Testament learn That for all matters of faith that we reach the people and would have them receive we must ground them on no other proof but the Word of God no point ought to be admitted touching salvation whereof God is not the author and author he is of nothing but of that which is in his written Word which is a perfect Rule able to teach all truth and confute all error 1. This confutes the Papists who lean so much on Councels as they banish the Scripture as a dumb Judge Of those howsoever the more ancient of them are to be reverenced and did worthily oppose conclude against the Heresies of their Times yet even in them some things are left rawly whether those worthy men intending the greatest less regarded smaller matters or whether they erred as men that we might not put too much confidence in them or give too much to them But for many latter ones they are patcht by the Pope and his Adherents which will be sure to do nothing against him and the greater part overcomes the better part Therefore we are not to rest in these but go to that Law and to that Testimony which alone must Judge and bear Rule in the Church For though Christ hath promised that where two or three be gathered together he will be amongst them yet they must be mâ—t in his Name which is when they all submit themselves to the Word of God and suffer Christ to be President of their Assembly by his Word and not when they will set up Conceits of their own devising 2. Ministers must learn in all matters of faith to bring forth the written Word of God and not mens Judgements which are of no force to stablish the Conscience neither Popish Traditions by them termed Apostolical and unwritten Verities 3. People also for their part must receive nothing but that which they see grounded hereupon To this end they are to search the Scriptures and with the Bereaâ—s to confer place with place to finde out the truth If an Angel from heaven should bring any Doctrine contrary to this we are to hold him accursed Assuredly for want of Catechizing publikely and reading the Scripture privately if a cunning Heretique should in most Congregations open his pack of Wares they would go for currant few or none being able to control him Enquired and searched The words imply the great pains they used herein as Daniel by prayer fasting and meditation They had a little hint from God and they found the savor of it so as they followed it most earnestly to get out more and plodded upon it to see further and further What then are all of us to beat our heads and to set our hearts upon even upon the mystery of our Salvation by Christ that we may 1. Know it and every part thereof 2. Give full assent thereto 3. Labor for a particular perswasion thereof by faith These things belong to us whom it much concerneth to know this by an effectual knowledge feeling the power of Christ in us causing us to dye to sin and live to righteousness and this we should do 1. For that its the chiefest thing in the world Its life eternal to know him and all is dung to this yea we should desire to know nothing but Christ and him crucified 2. Because in seeking we may finde more in one day then all the Prophets and Fathers could finde by all their diligence all the days of their life This condemns the monstrous Unthankfulness of our days that make no reckoning of this so blessed Gospel of those glad tidings that should be the glory of the world without which the world is dead in sin and comes to confusion O how few regard to hear the Word Many run to Sports and Pastimes others to Markets and Fairs but in many places what thin Churches their Oxen and Farms draw them away Others hear yet it is without any regard any life Israel never loathed Manna more then most do the preaching of the Gospel O they have had Sermons in many Congregations until they have even loathed them O how few can be brought to see their own misery how few to prize Christ and to whom he is indeed welcom how few that will stoop to his yoke Sundry in shew would have him their Savior and talk that they hope to be saved by Christ but that 's but a Bawd for their sins whereby they may go on the more freely in them yea are not the truest and painfullest Preachers and Professors of the Gospel hated what this will come to is easie to see assuredly being like Châ—raziâ— and Bethsaida we may justly fear some iudgement at hand Time was when Christ was welcom amongst us and the kingdom of heaven suffered violence as haply it doth still in some parts of the land but O dead hearts and unthankful in most places Those under the Law saw but a little yet took it thankfully we have much revealed yet little regard it To prize the Gospel and seek after Christ will be our wisdom and welfare then to enquire for Salvation by Christ there can be no greater thing it becomes us well if for this we be counted fools well we be such fools as the Prophets were who enquired and searched after Christ God be thanked for our so doing let us continue in Gods name this shall bring us comfort living and dying when carnal Wordlings shall perish for want of comfort and go to hell But did they onely enquire after Salvation and the way to it and found it not Yes as they foretold Christ to others so did they finde that in him they sought for and were saved by him The Prophets and old Fathers were saved by Christ as well as we This confutes two pestilent Opinions 1. That of the Anabaptists That the Fathers had no other but earthly Promises and Rewards and
their hearts and lives and are more cunning in points of Church Government then in points of Sanctification yet we doubt not but some true servants of God have been misled and their tender consciences have stumbled whom God hath enlightened and brought from among them and who have had more peace in a day in coming to the Word from them and joyning with the Church again then they had before in a whole year 10. Some say There be so many Religions in the world that they cannot tell which to take There be Jews Turks Anabaptists Familists Papists Protestants Lutherans Calvinists Brownists c. every of which say they have the truth and what should such plain men as I do for my part I think it the wisest course to meddle with none of them all but follow my own business till they all agree which is the Truth not troubling my self at all with any thing they say I may come to Church because of the Law but I will never greatly regard what is said or spoken there A. A bad excuse is better then none at all but this will not serve mens turn Though there be many that say They have the Truth yet there is but one Truth and this is to be found out of such as are not willing to be ignorant as these Objectors commonly be Its no marvel that there hath been ever and will be that envious one that soweth Tares where the good husbandman soweth Wheat There have ever been Hereticks and false Teachers in the Church that they which are approved may be known but by the light of the Word which is able to shew men the Truth the servants of God willing to learn the same have found it out Zachary Elizabeth Mary Nathaniel and thousands of others found it out though the Jews at that time were rent into many Sects Scribes Pharisees Sadduces Essenes c. They did the will of God and were Christ sheep therefore heard his voyce and were instructed in the Truth And it is extream madness in any to neglect the finding out of the Truth because there is some difficulty seeing without the knowledge hereof they perish eternally The more falshood there is the more it stands them in hand to search for the Truth or else they shall perish in their ignorance as others do in their error We must buy the Truth we must strive both to finde it and maintain it The Truth must be had else we dye In worldly things men be wiser As if one dwell some distance from the Market and in the way to it he must go over a great Common where lie a great number of by-paths some to one place some to another will he for this stay at home and want necessaries and say I will never go lest mistaking my way I lose my Market No but he will rather get one that knows the way to conduct him therein whereto he will take good heed that he may not mistake at any other time Or will he neglect to buy necessary provision because there be so many deceitful people in the world and so starve at home No but he will say There be false wares and deceitful men but I le learn skill to know the one from the other to discern the good from the bad so that some difficulty taketh not away mens care but rather whetteth and increaseth it This worldly wisdom will condemn mens folly and madness in heavenly things We must therefore get skill in Gods Word whereby to try Doctrine and that by earnest prayer unto God there be plain places of Scripture that will confute the errors that shall be broached by them we must be judge These things I speak because I would have all get over these logs if they have hitherto stumbled and if we have got over we may be able by good Arguments to help over others our weak brethren that are willing to learn that they may be able to confute any caviller or answer any that shall kick at these things And I pray and beseech you look to it let there be none here so ill minded toward himself that having stuck at any of these he be willing and still content so to do concealing the same neither desiring to be rid out of the fetters thereof This is dangerous indeed especially take heed that there be not such an ill minde and vile disposition in any as not to be content alone to cast off Religion upon these occasions and pretences but labor to lay them in the way of others to draw them from God O fearful thing Cannot you your selves be content to cast off God but will you labor to bring others also to destruction O these enemies to God and his kingdom what will be their end and where shall they appear For if they that win souls shall shine as the stars what shall they do that destroy souls As the ten Spies that went with Caleb and Joshua bringing up an ill name and slander upon the Land of Canaan whereby they discouraged their Brethren from going toward it were shut out and perished so they that bring up an ill name upon the zealous Profession of Gods true Religion and discourage their Neighbors from it will assured perish in endless confusion Against the Preachers of the Word Offences also are taken as 1. Some say There is a deal of preaching indeed and crying out against sin and calling men to this and that strictness of life and that it is such an hard matter to be saved but you must give us leave to regard none of this that is said for we see none worse then the Ministers themselves they must say somewhat when they be in the place but they are as proud and covetous and as bad as any other and were there any such matter as they teach would they dare to go clean contrary A. It cannot be denied but that some in the Ministery both of them that do not and of them that preach that yet live so grosly and dissolutely contrary to their teaching that they give a grievous offence to those that wait for such things yea and make many ignorant with Elies sons loath the sacrifice of the Lord and think that Religion is no such matter as we tell them of because they observe the contrary in their Teachers But what though they do thus yet notwithstanding is the Word of God holy and good Is Physick nought because the Physician is a bad man or the meat because the Cook is a swearing hasty fellow There is no calling wherein there are not some bad But there be many Ministers that make conscience to live according to that they teach and as well to be examples to the Flock in holy conversation as to preach which is but one part of a Ministers duty and who setting humane frailties aside may bid their adversaries write a book against them For common frailties who can say his heart is clean even between
Gods love is no want of any thing needful worldlings indeed do greatly seek after wealth for their children and rejoyce to see them wealthy and healthy though in the mean time they see in them no true tokens of Gods favor but alas what are these It should more glad us to see an humble godly heart turned from sin and embracing righteousness though sickly and poor then to flow in all the wealth of the world and be ungracious and to come home in a Gold chain or to hear that our childe were like Joseph the second man in the Kingdom without grace But men do for their children as for themselves labor more for goods then grace But what shall we say to those Ministers that check their people for forwardness and seek to discourage them what also to those Parents that are so far from desiring grace for their children as they check and discourage them for their forwardness thereunto such would like them rather if they saw them jolly as the world Oh a hard part of Parents Be multiplied He desires not that they be once taken into Gods favor and his other graces begun in them but that they be continued and daily encreased more and more He was covetous to have his spritual children thrive apace and grow very rich in grace Such covetousness even a desire to joyn grace to grace is both for our selves and others commendable So should a Minister desire that his people may not be a little better then the worst but to exceed others by far that they may answer the time and means and to this end as to pray so to call upon them continually and they not to think amiss of this but to rejoyce in it as a special fruit of his Love so must Parents to their Children God gives us leave to be covetous in these things and to joyn grace unto grace as men do house unto house so shall we honor him much for a little grace will go but a little way Thus shall we benefit our Neighbors much when our branches spread far and our lips feed many Thus shall we have a large Testimony to our selves of our Salvation while we live and make a wide entrance for our selves into the glorious Kingdom of our Lord and Savior Jesus Christ. Verse 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead NOw followeth the substance of the Epistle consisting of Doctrine and Exhortation Doctrine to the thirteenth Verse Exhortations in the Verses following The Exhortations are to continue constant in the profession of the Gospel of Christ and to stick close to that Salvation purchased by Christ and revealed therein and that they would lead an holy and and godly life answerable to this profession and Gospel both in their general and particular callings yea now in their present troubles and notwithstanding any other they might meer with hereafter Now this being a very weighty building therefore he had need lay a foundation fitting for the same and so he doth which is this namely The singular benefits that we receive by Jesus Christ his Death and Resurrection viz. Assurance of Salvation Hope Joy Peace c. and at last everlasting life in the Kingdom of Heaven all which are revealed and wrought in us by the Gospel which is no new Doctrine but that which of old was revealed to all the Prophets though now more clearly and fully manifested Therefore seeing God hath done so great things for us by Christ Jesus and these things are revealed in the Gospel which is very ancient good reason they should cleave to Christ and be carried after no other way of Salvation accordingly walking worthy of the benefits they have both already reaped hereby and may further hereafter The Doctrine setteth forth the great benefit that we reap by Jesus Christ namely That we are begot to a lively hope of Salvation and of being partakers of such an inheritance as is without comparison which is every way set forth according to its excellency where we have 1. The benefit That we are begotten to a lively hope 2. The moving cause The abundant mercy of God 3. The means whereby namely The Resurrection of Jesus Christ 5. The end That we may partake of Salvation which he calls an Inheritance and describes it by several properties Blessed be God For the maner of speech we read of three kindes of blessing in Scripture 1. God blesseth man when he bestoweth upon him his favors and good things earthly and heavenly 2. Man blesseth man and that either ordinarily when he prayeth to God to bless him Thus Moses is appointed to bid Aaron bless the people and the form of prayer is set down Thus Parents bless their children and we are to bless them that curse us or extraordinarily when by the Spirit of Prophecie the Prophets of God have not onely prayed to God for a blessing on their posterity but have pronounced a blessing upon them foretelling what their state should be in time to come As Isaac blessed Iacob and Esau Iacob also his Sons and Moses the twelve Tribes at his death 3. Man blesseth God when he ascribeth that honor praise and thanksgiving which is due to him for his Mercy Wisdom Justice Truth not when we give him any thing he hath not that cannot be but when we ascribe and give that to him which is most justly due to him already Thus understand we the phrase here as elswhere often For the matter Being to repeat the great benefits that come to us by Jesus Christ he doth it not barely but begins with praise and thanksgiving for the same Blessed be God c. saith he as if he should have said For these unspeakable and great benefits bestowed on us unworthy ones Oh my soul Spirit and all that is in me come forth to render thanks to God Teaching us That When we speak or have any occasion to think as we ought often to speak and think of Gods mercies especially his special mercies that concern our Salvation we should do it with admiration and setting forth his praise Thus both David and Paul Even his outward benefits ought to stir us up unto thankfulness how much more ought we to be stirred up for spiritual favors and deliverances from the bondage and thraldom of Sin Satan and Hell how can we do any less All creatures Sun Moon Fouls praise God in their kinde and yet they have onely been created what we then that have been redeemed when we were lost They that have felt their bondage and finde themselves delivered cannot but break out into his praise Indeed the common sort that have those things but in their brain onely and never had the feeling of the one or of the other they can speak
Time and of our own Nature 3. To affect heartily all good but especially those good things that the World and Times least regard and our selves be most untoward unto If by these notes we finde we be called then have we cause to rejoyce and to praise the Free-grace of God who for no desert but his meer mercy hath vouchsafed to call us that were vile as Abraham an Idolater Paul a Persecuter Zacheus a covetous person the Goaler a desperate Ruffian and hath now put a difference and that for no goodness in us rather then in others And hath he done so to all our companions No they abide in ignorance unbelief impenitency And now our work must be this even to study after holiness more and more being called out of the world that we should no longer fashion our selves according to the same having no fellowship with the unfruitful works of darkness but reproving them rather As you would be loath to be put back with the world and have as they shall so be not as they no not in the least things and as our hope is in Heaven so have we our conversation there as being called of God to that high Priviledge If you be not effectually called and have had so long and so great means of calling it s a fearful sign that you hearken not because the Lord will slay you The earth that after much cost yet yields nothing but bryars and thorns is reproved reprobate ground near the curse whose end will be to be burned If the Gospel be hid it s hid to them that perish So many as were ordained to eternal life believed therefore if thou hast hitherto stopt thine ear against the Lords calling take heed thou provoke him not further but to day whilest it is called to day give ear and obey It s more then thou couldst have looked for that he should have all this patience abuse it no longer lest it turn into fury and the Lord in his wrathful indignation flying away from thee pronounce that he will never more speak to thee and either snatch thee from the Word and send thee to Hell or the Word from thee or if thou hear that he yet bid the Minister preach to harden thee and let thee alone agreeable to that He that is unjust let him be unjust still c. which is most fearful and curse thy heart as Christ did the Figtree never fruit grow on thee never good motion come in thy heart or if any do let them dye presently not live and give thee over to be more strongly tempted by Satan Devil take him and hurry him at thy pleasure lay down thine own corruption unbridledly which is the fearfullest curse under heaven O le ts seek to escape it and tremble to prevent this fearful judgement which lighteth on many that have long lived under preaching and are hardlier won at last then before Some of you haply having barren Trees in your Orchard and having resolved to cut them down have tryed one year more ere you cut them down We may fear there be sundry of us in this place going upon our last year who they be God knows If now you listen not the Lord will hew you down and cast you into the fire and then will you call and cry to God but in vain he will not answer you then When God shall cast such into their deserved place how shall they then fret and vex themselves What beasts were we that we did not yield to the Word of God which so often called upon us Others obeyed and they are well O that we had profited at such a time when such good motions came in our mindes O that we had yielded to them and not cast them off as we did but then all too late they may fret and gnaw their tongues for vexation but to no purpose Endeavor we therefore in time to prevent this Thus of the Exhortation Now follows the Reason of the Exhortation laid down in the 16 Verse Because it is written Be ye holy for I am holy where 's to be considered 1. That he urgeth still the matter in hand and cannot have done with it 2. How he urgeth it even by Scripture It is written 3. The Text it self Be ye holy for I am holy 1. I say he still urgeth the matter in hand much pressing his Exhortation unto holiness and is very earnest herein The Reasons may be these 1. Because the thing in hand is so excellent and necessary then which nothing can be more Holiness makes us like God and Angels unlike Devils and our selves without which there 's no seeing of God 2. Because we are altogether so untoward thereunto Who seeth not what a work we have to bring any to turn from their sins and to take an holy course how few such and with what a deal of pains and when converted and brought to a love of holiness and desire to please God yet who findes not what a stir he hath to bring himself to any good Duty Prayer Meditation Examination of his heart c. or when we are brought to do good things yet to do them in a right maner but the heart will be gone especially in all things and in our whole conversation therefore no marvel though the Holy Ghost dwell long upon it 1. This teacheth us Ministers in weighty points to dwell as it were upon them and not sliding from them too quickly to urge them again and again questioning their hearts whether indeed they will do so and so or not c. 2. People when they perceive their Ministers so to urge such and such a point they must consider it the more seriously so when we read any thing wherein the holy Ghost is more earnest or repeats it often as to search and examine our selves we must take knowledge of the weight of the matter and of our own dulness dwelling the more thereon in our observation and attention where the holy Ghost is earnest we must not pass it slightly over 2. He proves it by Scripture and so must we when we would prove any thing to the Conscience for Gods Word is the Judge of all truth and falshhood good and evil it s the Golden rule the Ballance of the Sanctuary Philosophers prove things by Reason in Gods School proof must be from the Scripture We must not look what this man or that man or twenty men say this stablisheth not the Conscience but the Word of God that bears meat in the mouth that is of weight and authority either to make to yield or at least to leave without excuse One Testimony of Scripture is of more weight then the testimony of a thousand men for that is the Word truth and all men are subject to error and thereto may people say indeed The voyce of God and not of man A number of people in Cities and great Towns
if Preachers alleage Fathers Councels School-men c. O how they applaud them but if any shall alleage Scripture properly and plainly Oh he is a plain homespun Preacher he may do well in a Countrey Town but Christs sheep do otherwise they reverence and adore above all the Word of God This condemns the Papists that deal most treacherously and will not have the scriptures to be judge but Fathers Councels the Church And who is the Church but themselves and the Head of Councels but the Pope and so upon the point the Pope is the Church and so its like enough to go well on their sides And in their Councels who is any thing but the Pope and his Consistory as he will have every thing so it shal be as in their last Councel of Trent which they so magnifie as the most sacred Assembly that ever was which indeed was nothing else but a conspiracy of Traitors against the Crown and Dignity of Christ Jesus and his Truth there such were pickt as were fast to the Pope and the Religion of Rome and such as were sworn to be true thereto and when some few spake somewhat more boldly in some things then was well liked of they were quickly packt out and this charge they had after they had sate a while That they should interpret no Scripture but such as might stand with the Doctrine of Rome this was good stuff that whereas they should have brought their Doctrine to the rule of Scripture they must bring Scripture to their Doctrine as if the Carpenter should cut his rule according to the piece and not the piece according to his rule And howsoever they sate there at Trent disputing for a fashion yet nothing was concluded but such as the Pope and his Consistory at Rome devised which being set to them they were to publish and thus the parties become Judges and they that should stand at the Bar to be judged sit on the Bench to judge their own cause therefore it must needs go well on their side They cannot away that the Scripture should be the Judge because they then know how it would go with them and their Doctrine but we must receive it and try all Doctrine by it and stand to the sentence thereof as being the onely Judge So here the Apostle enjoyning holiness takes this as a sufficient proof It is written though that was against their nature and disposition though by following after it they might be counted Puritans Singular Proud Hypocrites c. yet they must not stand reasoning the case with flesh and blood they must be holy for so it was written If then we know any thing once proved by the Word of God we must make no more ado if the Word command a thing we must yield and obey if forbid a thing as vile we must dare no more meddle therewith then to eat poison For the Word of God is the Royal Law that Rule of Righteousness that must command all the world Prince and people must stoop hereunto This is the Law of his Kingdom whereby all we his Subjects must be ruled If the Lyon roar the Beasts tremble and if the Lord speak who is our Soveraign is it not meet that we should take knowledge hereof and yield obedience thereto this was ever Preface enough to the Prophets in their Sermons Thus saith the Lord The Word of the Lord c. and his Word not being left us in vain to shake it off at our pleasures the same may command obedience 1. This condemns the prophane and dissolute world do men go by any such rule and try ere they do any thing what God saith of it in his Word O that were too much preciseness But by what rules then If it stand with my pleasure with my profit with my ease with my credit most do so I shall be accounted a fool if I do not so O cursed rules What shall Profit Pleasure Mammon and our Lusts become now as it were our God dare we cast the word of God behinde us do we provoke the Lord to anger are we stronger then he Oh let him that thinketh he standeth take heed lest he fall It s written we must be holy therefore we must be so why then it s written we may not swear therefore we must not swear so oppress deceive commit uncleanness c. because the contrary is prescribed in the Word And yet how dare men live in those very sins against the Scriptures Hath not the world smarted sufficiently yet whereat to take warning What threw Adam out of Paradise drown'd the old World brought such variety of Judgements upon the Jews from time to time if not their disobedience have there drunkards enough swearers prophaners of the Lords-day Usurers c. been plagued and sent to Hell already This rebelling against the Word of God hath made all the racket and havock in the world and hath brought to confusion the Proudest and Mightiest If we had not the Word but were left to the light of nature God might condemn us for our sins how much more when by the Word he hath told us all his minde Well let us look to it if the Word may not be a light to guide us it will be a fire to consume us If it be not strong enough to make us yield obedience it will be strong enough to throw us headlong to confusion as whereby we shall be judged at the latter day If when God smites any one part of us with pain in extemity we be weary of our selves when yet we have many comforts and many to pity us and hope also of an end thereof what shall their care be that are smitten and plagued in all parts of Body and Soul there being no eye to pity them nor hope of an end which yet ensueth upon the disobedience to Gods Word Then will they fret and vex themselves O beast that I was that took not warning at such and such a time c. 2. For as many as are willing the Word should guide them and be it with or in appearance against them are willing to be ruled let these be of good comfort It s a good mark of Christs sheep they hear his voyce and follow him and he is of God that heareth and obeyeth his word Again in that it s said It is written we note That the Word of God is the rule of all Truth and Doctrine This condemneth the Papists which as if the written Word of God were insufficient and imperfect and the Prophets and Apostles either would not or could not or might not leave a perfect direction for us divide the word into written and unwritten Thereupon imposing a great number of Traditions Degrees and old received Opinions and Customs upon the people as matters whereon to ground their Faith and binde their Conscience as much as any of the written Word and that upon
to make a bad building These indeed were Christs chief Enemies and could not away with him persecuted him prefer'd Barabbas before him crucified him forbade his Disciples to preach in his name yea imprisoned and scourged them for so doing How came this to pass They had a strong conceit that the Messiah should be an earthly Potentate and that he should continue Moses his Law and Ordinances When therefore they saw the contrary they would none of him but for all they were so expert in the Law yet they fulfilled it to their own destruction in rejecting him that was the fulfilling of the Law and the Prophets See what a strong conceit and prejudicate opinion will do Now their rejecting of him was 1. To shew that God had purposed the Salvation of his Church and building of his kingdom by a way that the wise men of the world never dreamed of 2. That their malice might appear to their punishment and Gods power in resisting them 3. To shew that great men are not always the greatest maintainers of the Truth but miss the cushion oftentimes they be not always friends and furtherers of the Truth but often great lets and arch enemies thereunto Thus it hath been for the manifestation of Gods power who can do his will not onely without the help but against the might of great persons Thus was it in Ahabs time Thus in Jeremiahs Thus in our Saviors They that should have been the first and chiefest entertainers of him preaching to the people hated him excommunicated him and persecuted the people for believing in him so hath it been of long time and is at this day with the chief of Rome Oh they boast themselves to be the onely Church and all that vary from them to be Hereticks and that they have all the marks of a true Church Unity Universality Antiquity with a perpetual succession of Bishops from Peter when yet they are the Enemies of the true Church of God and have still so been a pack of erroneous and pestilent Doctrines they hold contrary to Christs Truth whose Church they persecute with fire and sword The Church never found greater Enemies nor any so great as they that profess themselves to be the Church of Christ. For their succession which they boast of from the Apostles it s very idle and makes no more for them then that Ahab was right owner of Naboths Vineyard because he came into the possession of it or that a Thief having kill'd the master of the house sits down at Table in his chair and eats of his meat Succession is of Doctrine or Person Succession of Doctrine is good Therefore that company that continues in the Doctrine of the Apostles and Fundamental Points thereof though some errors should be mingled and hath the Sacraments pure for the substance that company is a church of God though there be defects in maners for so Christ said of them that sate in Moses chair for though both Doctrine and maners be necessary in a good Pastor yet if he hold the Fundamental Points of Doctrine though he erre in life and maners we reject him not from being a Pastor But as for succession of Person and Place it s nothing For Place Where hath God ever in the New Testament tyed himself or his Church to any particular place or doth he not call it Universal as being in the parts of it spread into all places For Person as though Thieves may not succeed good men and Wolves faithful Pastors Therefore though they could prove that there hath been ever since Peter a continual succession of Bishops in Rome yet this would do them small pleasure but this their Personal succession they cannot prove they agree not among themselves who was first after Peter Again it was broken off sundry times when some of their Popes were condemned for Heresie when there were many Antipopes and in the days of Pope Joan unless they will say that these were true successors of the Apostles But say they could prove this yet what would it avail them seeing they are altogether degenerate from the purity of the Apostles doctrine and are become enemies and persecutors of the same They have overthrown the foundation and almost all the Fundamental Points of Religion and left nothing sound brought in errors and laden the Church with an infinite rabble of idle and most frivolous Ceremonies by their Doctrine overturning almost every Article of the Faith and thereby violating every Commandment of the Law and for the Sacraments they have altogether abolished one and turned it into a Sacrifice and blasphemous Idol and the other they have so besmeared with their filthy inventions that it s nothing like it self Not at all to speak of their filthy maners that besides all other sins are wholly sold to blood and murther as being not from above but from the Devil Who is a murtherer from the beginning we therefore conclude that they are none of the Church of God but a Synagogue of Satan They be the rightful successors of the Apostles that being rightly called do build upon their foundation teaching the purity of Doctrine and administring the Sacraments for substance sincerely whether they have had long succession or have but lately come to their places Thus we see that they which boast themselves to be the Converters of the world the onely Church are the deadliest enemies thereto they which would challenge to themselves to be the great Fathers and Builders of the Church have not onely not built themselves but as the Scribes and Pharisees that kept back the key of knowledge have been the greatest lets to the building whose case is the more fearful seeing they both may and ought and profess to do great matters yet are so far from doing that they altogether hinder 1. This serves to teach us not to stand upon great mens opinion or hang upon their mouth approving and disallowing upon their testimony or example We must herein look onely to the Word of God yet the common saying is Do you think that such great or learned men would say or do so and so if it were not good and right 2. To magnifie the power and wisdom of God that hath used to build his Kingdom and uphold it not onely without the help but against the wills of great men that rather fret then rejoyce thereat Builders They would be so called so reputed But what did they build Errors their own Traditions and humane Ceremonies for which they were very zealous being enemies to the true Building and Builders They are so called not because they were so but because they should have been so their place and office did so require These should have taught the Law and offered Sacrifice in memorial of Christ till his coming and being revealed they should have preached him the Foundation and built up the Church on him But they did quite contrary Hence note 1. That none will take
and are merciful and ready to every good work and do more true good by many degrees then was done in the time of Popery Then they fed the bellies of all comers and nourisht the people in idleness and now in many places the poor that can work follow their calling and either eat their own bread which is best of all or else are relieved by the contribution of their neighbors their souls also and the souls of their Families being lookt to where it is otherwise the people be all for themselves which the word teacheth not and so is not to be blamed but their evil hearts that will not be ruled thereby So it s no marvel that some be worse since the Preaching of the Gospel but it s a wonder indeed and a great work of God that any be better and yet through Gods goodness many thousands are converted by the Word that were wretched persons to become good christians worthy servants of God who do more good and better please God one of them yea in a day then many of the best of the Papists in all their lives Take heed you be not worse by Preaching but labor to be converted thereby 4. Some see not why there should be such regard had of Preaching They can profit as well by reading and they can read the Sermons of Christ the Prophets and Apostles I hope wil such a one say These be better Sermons then any body else can make and if Sermons be so needful will we condemn all that have had none or now have none A. 1. Private reading of the Scriptures and other godly Writings is commendable and of great use whereof one branch may be to make men fitter to profit by Preaching 2. For publike Ministerial Preaching its ancient and profitable But let men take heed how they cast aside Gods Ordinance to set up any other in the stead such pride he will not indure Gods Ordinance is that which carries blessing and from which we must look for good Men shall thrive by it and not otherwise when Israel kept Manna all night it stank if on the Sabbath even it did not Why because of Gods Ordinance so why doth some mens knowledge rot as it were and come to nothing that they get by reading and others that they get by reading and hearing comes to good even because the one attend upon Gods Ordinance the other not This is the way he hath sanctified in all ages to save his people We see how little and slowly people conceive of Religion notwithstanding our Catechizing and Preaching never so plainly What would be without it and what though they be the Prophets or Christs Sermons usually there is but a small sum which must be opened and applied The Eunuch could not understand without a Guide and Interpreter Reading is like a fair Carpet folded up Preaching is the same opened Reading like whole loaves Preaching as bread cut in pieces for to be eaten Paul bids that his Epistles be read in other Churches and without doubt Ministers did Preach out of the same opening and applying the same by Confutation Consolation Exhortation Admonition that every one might have their due And for that which they say what became of them that had no Preaching and yet were godly God is not tied to means and can work in extraordinary times as he pleaseth but in ordinary times he will work by ordinary means The Israelites in the Wilderness where they could not Plow had Manna but if they had looked for it when they came to Canaan they might have starved Therefore we shall see that God curseth the reading of those that do it with contempt of Preaching that either it turns to vain jangling or if there be any soundness in it for truth yet it swims only in the brain and soaks not into the heart to reform Again if reading in the Church were enough in a Minister then it were not so great a work and so weighty an office to be a Minister as the Scripture makes it so might Universities and a great deal of cost and labor be spared 5. Some will pray and they think that as good as Preaching A. It s monstrous wickedness for any to put down any Ordinance that God hath set up under colour of setting up another These two Preaching and Prayer be inseparable companions and must go together none pray more then they that make most conscience and have profited most by Preaching and how can any pray without Faith and how comes Faith but by Preaching The Word Preached shews men their wants without which they cannot Pray but babble Therefore it s said He that turns away his ear from hearing of the law even his prayer is abomination and what Prayer is it that they talk so much of but Book-prayer to serve a turn which though it be not amiss as a staff till a man can go of himself yet it s not as conceived Prayer much less to be set up with the casting down of Preaching whether it be done privately yea or reading of Prayer publikely which is lawful in it self but to thrust out Preaching that were abominable Pray as much as you will but neglect not Preaching 6. Some stumble at often Preaching They see no such need of Sermons they be not so bad that they should need so much one in a moneth were enough They could be content to hear now then but every Sunday especially in the afternoon is too much but for weekday Sermons they utterly mislike that people leaving their work should frequent them and think that they which Preach so oft cannot Preach soundly A. 1. Soundness and diligence in Preaching may wel stand together Disuse makes men less willing yea less able to Preach If a man conscionably give himself to the service of the Church he shall be fitted indeed to it It s not rare Preaching that makes men Preach well no more then seldom milking of a Cow makes her give more or better milk If men be given to profits pleasures c. they wil not much trouble themselves this way 2. Men have need often to hear as being careless to attend slow to conceive having bad memories that had need be helped continually as also rebellious and untoward hearts to obey Therefore we are bid to Preach instantly in season and out of season If any should be weary of often Preaching it should be we that Preach but wo unto us if we do the work of the Lord negligently 7. Some say the Ministers Preach so harshly and such fearful things as they cannot abide They have come sometimes but cannot away with such things They cannot be content though people be civil and quiet keeping their Church following their calling and doing no body hurt but require them to live so strictly and telling them that if they live but in one sin they shall be Damned and they call for such duties and they must
we are dead in trespasses and sins 2. This should make the world weary of their part O that a man had but wisdom enough to perswade all ignorant persons that they be in darkness and going to Hell nay all persons of what parts soever that being void of Faith and not sanctified they are in this case It s not because they are not so but because they are so deep in darkness as all that can be said to them from God about the same cannot so perswade them but that they love darkness more then light cannot away to be called out of it think their case as good as others Awake thou that sleepest and stand up Christ shall give thee light Who would abide in a dark Dungeon that might be abroad in the light in Egypt when he might be in Goshen with Gods children Men think because they have the light of the Sun and their eyes to see they think that they be not in darkness but their Souls be in most woful darkness Never think to work the works of darkness and yet come to the light of Heaven Into his marvellous light This is opposed to darkness therefore hereby is meant saving knowledge of Christ which is life Eternal and true Light Holiness and Sanctification the hope of Heaven and the inheritance of the Saints in light This is not onely light but marvellous light either in respect of the contrary darkness or in respect of it self This is the estate of every Believer of every sanctified person 1. This shews the infinite oddes between the true Christian and those that be not so and that not onely between Pagans that have no means who be deep and every way in darkness but even between Christians and them that have both means and it may be knowledge yet are still unconverted and unsanctified persons The one is in light the other in darkness the one have fellowship with God the other with the Devil O that men saw the oddes they would not onely not judge their own case so good and despise the servants of God as they do but would reverence them and take hold of their skirt and say We will go with you 2. It teacheth Christians brought into this marvellous light how to walk as children of the light and to have nothing to do with the unfruitful works of darkness but to reprove them nor with the workers of iniquity But how few thus walk O let our conversation be honest and our light so shine that we may lighten others Being herein like God we may be assured we are going to everlasting light Verse 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy HE addes to the heap another mercy to stir them up to the thankfulness he speaks of and to the end the mercy and benefit may be seen to be the greater he sets it out by the contrary comparing the time present with the time past when it was far otherwise with them and as he compared them with others before so he compareth them now with themselves Which in time past c. Here the Apostle alludeth to Hos. 1. 10. where the Lord setteth out both the sins and punishment of the ten Tribes under a Typical marriage of the Prophet with a notorious Strumpet which was not a thing verily done but to set the more lively before their eyes their Sins and Idolatries as under the name of those supposed children were set out the punishments that God meant to send upon them for the same as That they should be scattered abroad That God would have no mercy on them and lastly which was worst of all That they should not be his people all which were accordingly fulfilled For first they were carried Captive of the Assyrians and there retained some remnants of the Worship of God in a corrupt maner and kept together but after when the Medes and Persians prevailed over the Assyrians they were then scattered over the Nations so far and wide as they had no part of Gods Worship remaining among them but were so mingled among the Heathen as they became no people of God at all but altogether wrapt in all the maners of the Heathen Nations with whom they lived This is that here meant when he saith They were not the people of God c. And lest the good among them should be altogether dismaid as though God had broken his Covenant he promiseth That the time should come that he would receive them into his favor again which was now accomplished as the Apostle saith When by the Gospel they were gathered to the Faith of the Lord Jesus In that he sets before them the time past and what they were Note That for a people or particular persons to look to their beginnings is of good and singular use As for us who since Christs coming are admitted to the same priviledges with the Jews have the Gospel Preached Christ Jesus offered Grace given to receive him the Word and Sacraments to assure us of him Heaven opened to us as well as they for us I say being thus and having the truth and onely way of Salvation Preached to us by Jesus Christ To consider what we were will be of great use as that we were aliens from the common-wealth of Israel Strangers drown'd in Idolatry and all Sin without knowledge of the true God but woshiping the Devil in stead of the true God that in the days and under the Tyranny of Antichrist we were held in blindeness made to worship Images taught to believe that we must be saved by Masses Mans Merits Popes Pardons scared with Purgatory thinking that then we did God high service when we most dishonored him So to consider with our selves what we were before our Calling Ignorant in Unbelief Prophane the servants of Sin slaves of Satan in Darkness loving Sin as our lives hating the Word and all goodness c. and what we are now through Gods mercy will be of great use For This serves 1. To make us humble and take down our pride Therefore when the Israelites would so brag of Abraham and Jacob or Israel that they were their Seed and Posterity the Lord by his Prophets would tell them and what was Abraham but a poor Idolater in the Land of Ur of the Caldees and a lone man a dry stick and Sarah barren and what was Israel was he not a fugitive as it were fain to flie for his life into Mesopotamia and so poor as he went onely with his staff in his hand there served for wages following the sheep at his return ready to be devoured by Esau what great cause then have you to brag of your Progeny 2. To stir us up to thankfulness when we see we were most wretched and miserable poor and blinde and naked having no dram of any good in our selves this is a
bad behavior without dislike especially being with their betters But he that is not with me is against me and though often we cannot do good as we would no nor stop evil yet at least let our righteous souls always grieve thereat yea and as much as may be shew our dislike by hasting out of the company and silence if we may not speak and if we be askt our mindes le ts speak though wisely and humbly lets not dare to turn our backs upon God and his cause for any mortal mans sake whether our Landlords betters or otherwise le ts come as little in such dangerous places as may be but being there le ts take heed we deny not our Master with Peter and hear goodness or Gods Servants railed on or slandered and we consent or not shew our dislike 4. If God would have us live well among the wicked what would he then in the midst of all good means what then is their sin and where shall they appear that break out and live badly in the midst of the means of good the Ministery of the Word good company and the like wherewith they are shoared up on every side what would these do if they were far from such means 5. It rebukes those that professing Religion more then ordinarily yet remember not with whom they live but as if they were onely among the good which would hide all their frailties or interpret them to the best not as if they were among the wicked that seek occasion against Gods Servants Canaanites and Perezites that desire no better booty then the fall of a Professor that not regarding this nor the Gospel by their careless and ill life and the bad actions they break into set open the mouthes of ill men not upon themselves that were the less but upon the holy Gospel of the Lord Jesus for that they will flie upon straight when alas the Gospel is not in fault the contrary was in Abraham Wo be to the world because of offences but especially wo to them by whom they come For hereby the good are grieved the weak hindred the wicked strengthened in their dislike of the Gospel and some of whom there might be some good hoped by this means held off O you that have thus done thus hurt repent heartily and labor to make amends and you that are as yet free pray God that ye may never live to that day if it be his blessed will wherein ye should shame your selves blemish the Gospel and grieve the rest of Gods faithful Servants but that living and dying ye may credit it That whereas they speak against you as evil doers Now follow the Reasons to provoke to godly life 1. We shall cause the wicked to speak well of us and of the Gospel of God yea though they have spoken ill of us and it before yet upon a serious consideration of our innocent and constant conversation they will change their mindes 2. They shall by that means be brought to glorifie God and both like and speak well of the truth which they shall then do when God shall graciously visit their hearts and work by his Word and Spirit true conversion in them then being prepared before by our good life they shall be made to glorifie God for his truth and for us and for opening their eyes and moving their hearts to embrace it Forcible Reasons We shall by our constancy in a good life 1. Provide well for our own credit the credit of the Gospel and the wickeds conversion 2. Which is the main we shall provide for the glory of God In the first place is set down the nature disposition and practise of the wicked towards Gods children as they speak evil of the truth of God and Religion so do they of those that truly profess the same It s in mens nature to mislike all that be of another Religion and Practise then themselves for such is our inbâ—ed pride we think best of our selves and our own Religion and all others to be in error and to be deceived The Crow thinks her own bird the farest But though men mislike all differing Opinions yet none so much as the truth that we naturally hate as black blew and green differ yet not so much as black and white which are opposite so wicked ones hate the truth especially for that is our nature to do and the more sincere any is in professing the truth the more the wicked naturally hate him Thus have Gods children ever been ill spoken off Ishmael mocketh Isaac as his brood yet do Elias was reputed A troubler of Israel One of the children of the Prophets counted a mad fellow Micaiah smitten on the mouth as one that spake without God Jeremiah with them is as one that raveth and fit to be put in the stocks yea they speak ill of the truth and goodness it self The Jews were accused for nothing but doing that which God required and Cyrus had permitted namely to build the City and Temple wherein to worship and serve God and they were a poor contemptible company in the others eyes So we read of them that called the Gospel Heresie sore eyes cannot abide the light Thus was our Savior Christ the most innocent and blessed Son of God reproached and spoken ill off as if he had been a glutten a winebibber was a Samaritan and had a Devil So the Apostle Peter and the rest were termed drunk and Steven that he had blasphemed God and Moses They cannot indure the wrath of God because it crosseth their humors and vile lusts which they set so much by See Acts 17. 18. and 19. 13. and 19. 6. and 24. 5. To come down to the Primative Church were they not most horribly slandered as if they had been Canibals and lived of mans flesh and eat their own children That they met in caves in the night to worship and that then the candles being put out they committed filthiness promiscuously without respect of Kindred c. and if any plague came as that Tyber did overflow to great hurt and that Nilus did not overflow her banks as it used to do or any the like it was because of them and by their means thereupon they fell upon them and killed them like Dogs Thus have they used always to incense great persons against Gods servants with such false suggestions and to make them odious to the common people It hath ever since been the maner of the Church of Rome which hath a mouth that speaketh blasphemies to call the Truth Error and the Gospel Heresie and with them we that profess it be all Hereticks cursed to Hell and who should have nothing but fire and faggot if they could help it and the sincerest Professors and godliest men they hate most and have ever particularly devised horrible lyes against the great men in the Church whom God hath raised
up to be hammers of their false Religion and defenders of the Truth as of Luther Calvin Beza Junius and others so in the powder Treason they had devised and purposed to spread it abroad by Proclamation if their detestable villany had taken effect That the Puritans blew up the Parliament House c. Among our selves also Gods Truth and servants especially have enemies enough and none that hate the faithful Ministers and Christians worse then such as be in the bosom of the Church How are they traduced ill spoken of railed on universally in great places in mean places on Alehouse-benches where not If they can finde any fault of theirs its that they rejoyce in above anything and they lie in wait for the same If they can observe no sin but understand of any infirmity which yet they strive against daily yet this shall be set abroad and encreased as some ugly thing when themselves and theirs have many filthy sores running on them horrible sins which yet they account nothing If any of themselves have never so many faults if he have but a little odde good quality as to be somewhat courteous a Good housekeeper and the like O he shall be magnified as a right honest man indeed If any of Gods children have never so many graces and but one infirmity this shall be set on the tenters all the other hidden If they can know nothing they will devise something if not yet if they do but hear any thing flying though never so unlikely and from no ground yet it goes for good wares with them and is received nay though they turn their own vices into vertues yet the vertues of Gods servants they make vices for want of other matter If they be couragious in a stout cause they be stout and stomackful if they be patient and gentle then they be blockish if wise and prudent in handling their matters crafty subtile fellows if diligent very officious if they take pains in the offices they be called to they be busie fellow meddlers and trouble their neighbors If they differ from others upon never so good ground they be Scismaticks Proud Singular Humerous Giddy If they dare not run with others into the same excess of riot then precise fools Puritans Oh we must have a new world made for you you are so holy a company of proud peevish fellows c. 1. Seeeing the wicked are so apt to speak evil and lie so in the catch we should give all diligence to look so to our ways as we give them no just occasion so to do but take away occasion from them that seek occasion for is it time for us to be heedless and our Enemies as it were lie in wait that they may look till their eyes dazle and they be weary of looking ere they have that they would and that if they speak ill of us it may be unjustly falsly as none can escape their ill tongues not our Savior Christ innocency it self therefore we may look for it but let it be without cause as Hypocrites yet such as labor for sincerity hating Hypocrisie as troublers yet such as seek the peace of Church and Common-wealth 2. That we think it not strange to be ill spoken of it s the nature of the world thus to do as for the birds to fly and we must not be discouraged at it and say I have striven to do as well as I can and yet I am ill spoken of I cannot tell what to do and so faint and melt as wax as some do O no but let it be as a whetstone to sharpen you on more as David said to Micol I will yet be more vile if spoken ill of falsly study innocency the more being thus used thou art blessed Thus were the Prophets served thus Christ himself And if they have called the master of the house Beelzebub much more will they them of his houshold 3. This might make men not too ready to believe reports and think ill of men by and by upon flying reports seeing the world are so apt to speak evil wrongfully especially of Gods children 4. For them that be ill speakers of Gods Servants they cannot bear a worse badge as ill a sign as can be of any for if he be translâ—ted from death to life that loves the Brethren what then he that hates them he is no true member of the Church nor led by Davids Spirit but is of Ishmaels generation and will be cast out as he worse then Balaam nay of Satans brood who is the accuser of the brethren How shall they escape the curse threatned Isaiah 5. 20. Prov. 17. 15 The Lord hath prepared a day when he will judge them of these things Therefore if you will not joyn with them yet cease to speak ill of them The time will come when you would be glad to joyn with them but it will be too late They may be your good works c. These words shew the inducement whereby we shall bring these ill speakers to think and speak well of us and of Gods truth and so glorifie him namely when they shall see us constant in good works So that The strongest defence of our selves or confutation of ill speakers is not by words but by good works for the world will not much regard words they think they be cheap and themselves will speak any thing and therefore think others wil do so too and what can words do while the works are not seen or are contrary Thus David confuted Saul and quitted himself a good Subject How not by telling Saul he meant him no hurt he might have said so as long as he would it should never have been regarded but by his good works and innocency towards him that he never sought his hurt no not when he might as when he cut off the skirt of his Rayment and took the pot of water from his head This made Saul say Thou art more righteous then I and for the time broke his heart This often doth good The constancy of mens carriage overcomes them that have thought and spoken ill Many are carried away easily to think and speak ill of Gods Servants that know not why as upon false suggestions that after having observed their lives have changed their mindes as a Papist having heard that Junius had a cloven foot as it was currant among them coming to the sight of it and that it was contrary he began to suspect their Religion and it was one means of his conversion therefrom This rebukes them that being evil spoken of will take it very hotly and by great words or protestations clear themselves or shift when it may be they are faulty and give glorious speeches when deeds answer not and such as will be very angry and rate others even before company Now if it be a matter of great weight and that the Gospel hear ill also we
may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
off all tediousness and wearisomness that comes upon us in the performance of any duties whether private or publique and would zealously and chearfully run the way of his commandments do we consider our freedom who were sometimes the lackies of the Devil from what and by what price are we freed let 's remember what service we have done for sin in the days of our vanity and now as much or rather more for the Lord we thought it no burthen to sin all day long and must not now to be godly all the day long we have forgotten our meat for play and yet thought the time short yea have sate up whole Nights at Cards and Dice and have spent a good part of our Goods and taken great pains to do evil and should it now be irksome unto us to serve the Lord far be it from us Verse 17. Honor all men Love the brotherhood Fear God Honor the King THis Verse consists of four Branches whereof the former two concern the duties which we owe each to other which following upon that which we are to perform towards Magistrates implieth this much That To reverence and obey our Governors is not sufficient no not to make us good subjects except we also live well one with another for as the members both of the Natural and Spiritual body are not onely coupled and joyned to the head but also each to other so accordingly are we in duty bound to both Not onely do Children obey their Parents Servants their Masters and Subjects their Governors but they must also live orderly and respectively between themselves one with another He that doth not thus cannot be a good Subject He that shall deal injuriously with his fellow-subjects wrongeth his Prince whose welfare dependeth on the multitude and flourishing state of his Subjects whether it be in body goods name or life he wrongeth his Prince I say if the party whom he harmeth be but an ordinary man much more if he be a true Christian being therefore one of his best Subjects This therefore condemneth all such as will stand in awe of Magistrates and keep out of their hands but for others they care not how much they wrong them How will some prophane desperate wretches of brazen faces by their songs and lying Libels misuse both rich and poor Ministers or others which cross them in their vile courses And are there not others close fisted like the rich man in the Gospel that will be careful to keep out of danger of the Magistrate and do their duties to them but despise all others partly blessing themselves in this that they live of no body are beholding to none have no need of any and partly of a base minde onely seeking themselves and regarding no body else oppressing and griping whomsoever they catch Neither of these be either good Christians or good Subjects Honor all men That is have regard and give due respect unto all whether they be Jews or Gentiles good or bad according to their places and that which is lovely and to be regarded in them contrary hereunto is contempt which as a thing not to be endured we are to avoid by all means Touching those whom we ought to honor they may be considered both as they are to us and as they are in themselves As they are to us they are either Superiors Equals or Inferiors all which we are to honor yea our very selves also Our Superiors whether in Wealth Wisdom Years This we must shew in these and the like particulars 1. To rise up before them 2. When they are coming towards us to go and meet them as Abraham did the three Angels and Solomon rose to meet Bathsheba 3. To bow as Abraham to the children of Heth and the rich man to our Savior Christ. 4. To give them the highest seat or place if we sit or the wall and the right hand if we walk Josephs brethren sate down according to their age 5. To give them liberty to speak in the first place Thus did Elihu we must not be full of words in the company of our Superiors 6. To give titles of reverence that we owe to them so did Sarah to Abraham Calling him Lord as Hanna did to Eli and the yong man in the Gospel coming to our Savior Christ called him Good Master We must give every man his due honor to whom honor belongeth Our Equals 1. In esteeming them better then our selves without contention or vain glory This is indeed one of the hardest things in the world because of the pride that is naturally in us but if we look for this grace of humility it may be obtained even by seeing others vertues and our own frailties and infirmities we shall come to this in truth esteeming others better then our selves 2. We must in giving honor go one before another modesty is a great cherisher of love neither is there a more deadly poison to peace and agreement nor greater mean to stir up contention and hatred then when any shal think themselves despised What a folly and madness is it in numbers that so strive for seats and places or that sometimes they cannot contain even in the publique and holy place to justle for the wall or the way What deadly hatred ariseth between many about such things that they can never be reconciled Alas This is not the way to honor as which flieth further from those that do most run after it If in modesty we would yield rather then contend either our adversaries would yield to us or if not yet the wise would commend us and disallow them Our Inferiors we must without all contempt in meekness of Spirit respect them as Brethren as our own flesh one God made them and us and of one mold and matter they may belong to God and be heirs of glory as well as we Besides as the meanest member of the body could not be spared so could not we be without them they toil dig delve card spin c. Thus will they do their duty the more chearfully and bear the place of their Inferiority when they shall see themselves though mean yet not despised which else might occasion in them discontent and impatience and increase their burthen which they do already think to be heavy enough we must be so far from being harsh cruel or strange to them as that we ought to hear them speak and regard their counsel if they be persons of understanding and good carriage as often as the Lord-will let an Inferior see that which the Superior doth not that the one may regard the other Naaman the Syrian hearkened to the counsel of his Servant to his great good neither did Job despise the cause of his Servants when they contended with him True it is Superiors are not to lose the places God hath set them in neither are bound to
any thing better becoming us then to please God with all our might Hath he not made us and chosen us to life before the world given his Son to dye for us and save us given us his Gospel and Spirit hath prepared a Kingdom for us and will we not please him yea if a thing stand with our profit though we know it will displease him can we be content to do it O that we should offend so good a God and so merciful a Father as he hath been unto us O do we endeavor to please him whosoever be thereat displeased whatsoever we lose or whatsoever trouble we bring upon us But O the monstrous course of this world that of all things cannot abide what pleaseth God! that so live as if God had nothing to do with them as if they were neither in his debt nor danger as if they were not afraid of them or he could do them no hurt Are you not woful creatures that thus abuse God Are you not in his debt Who gave you these Bodies and Souls who fashioned them whence was it that you were not Toads Monsters mad persons and fools who hath maintained your lives who hath kept you that you have not been ere this consumed or are not now in hell Art thou not in his debt who hath let thee live under the Gospel the means of saving thee denyed to most of the world Should you not then please him Art thou not in his danger Cannot he make the earth to swallow thee the worms to eat thee up Can he not smite thee with an incurable disease in thy bowels Can he not strike thee with madness cast thee upon thy bed and there forsake thee and give thee up to a desperate minde Is he not able to send thee to Hell ere night Can he not make every joynt of thy body every tooth of thy head so to torment thee that thou shalt be weary of thy life Canst thou promise thy meat shall nourish thee or that when thou lyest down thou shalt have one wink of sleep for pain of body or vexation of minde or shalt ever rise again When there is the greatest hope of fruit cannot he in one night by a Frost destroy it all Do we not stand at his courtesie for every shower of Rain for the Bread we eat and every thing else and should we not then please him If he smile on us whose frown need we regard If he frown whose smiles can do us good Who can stand before him when he is angry He rendeth the rocks and maketh the mountains to tremble O that any through fear or to procure the favor of any or for any other by-respects should displease him For this is thank-worthy or acceptable Whence note that The actions of Gods Children done as they ought and may be done are pleasing to God howsoever they are not as the Papists from this and the like places affirm Meritorious They are pleasing to God as being done by such as are justified by Faith in Christ the weaknesses of their actions being covered in his Death and Obedience 1. This is a great comfort unto all such as can prove themselves Gods Children and strive to do their duty in the best maner they can though the same be done weakly yet being done in truth is pleasing to God then which what greater joy comfort and encouragement unto any duty can be wished 2. This may be a terror to all that cannot prove themselves justified persons they never did that thing throughout their whole lives that pleased God A carnal man can no more make a good action then a Painter or Carver can make a living man The actions of unregenerate men want a soul. Till a mans person please God which is not till he be justified through Christ his actions cannot but displease him Even the sacrifice and prayer of the wicked is abomination before him What joy can a man have when being old and full of years he cannot truly approve that ever he spake thought or did that which was good Did men believe this they would endeavor with all speed to come out of their unregenerate condition If a man for conscience towards God endure grief c. Here he shews the maner how servants must do their duty to such unconscionable Masters even for conscience towards God because God so requires the same for if servants should bear quietly with such a Master and do their duty because they know no remedy know not how to help themselves or know that though he be wondrous hasty and boisterous yet to them that can bear with him and let him alone he will be good and bountiful whoso do their duties I say for such respects please not God neither shall have any reward with him what we do for conscience towards God is pleasing to him not otherwise whoso looketh asquint at profit pleasure honor credit favor of this or that man or the like is far from pleasing God whoso doth for conscience sake may with comfort look up to God in life and in death This rebuketh the common sort which do many duties and abstain from many sins but not in a right maner for carnal and sinister respects and not for conscience towards God Such hypocrites shall have their portion with the hypocrites Q. How may we know whether we do our duties for conscience sake or not A. By these Notes 1. If we make most conscience of the greatest things first and then of less in their place and so of the greatest sins for God hates greatest sins most as in Dâ—â—id of whom it s said He walked in uprightness all his days saving in the matter of Uriah He had other faults rashness towards Nabal pride in numbring the people rashness to believe Zibah yet that against Uriah was the worst of all Greatest sins rob God most of his glory do most disgrace the Gospel make greatest wounds in our souls procure most numbness and hardness of heart and greatest outward punishment we must make conscience of all but especially of the greatest Such as seem very earnest against some small things and make no account of greater are Hypocrites like the Scribes and Pharisees which strained at a gâ—at but swallowed a Camel Such were the high Priests they made conscience of putting the thirty pieces of silver into the treasury which Judas returned to them but made no conscience of putting Christ to death They made Conscience of going to the Common-Hall least they should be defiled and made unfit for the Passover who yet made no conscience of shedding innocent blood So the Papists stands altogether upon meats days and such trifles of their own devising making no conscience of Gods great Commandments of the 2 3 4 c. So many among our selves will speak very hardly of some small blemishes in a Professor and Oh! is this agreeable to Gods Word c. who
do yet live in foul sins Again some one hath deceived them or wronged them and they can speak very hardly against falshood and ill dealing who yet can see foul faults in others but such as have not touched them and not speak against them at all Some make great account of their truth and honesty and Oh they would not deceive their Neighbor nor carry away any thing out of his house and why fie on it hath not God forbid it who yet will rob the Lord of a great part of his day which he saith is his Some also make conscience to give their Servants victuals enough but make no conscience to give them any good instruction or to pray for them and with them c. These things they ought to have done and not left the other undone 2. If a man have a care of all Gods Commandments hate all sin and do all good always endeavoring to keep a good conscience in all things He hath an ill conscience that nourisheth any sin He that bears with himself in one sin shuns none for conscience Some are very forward to the Word Sacraments good Company ask why Because say they God requireth the same but why follow they not their calling pay every man his own deal justly doth not God require these also He is an Hypocrite that doth the former but makes no conscience of the latter Contrarily some follow their calling pay every man his own c. who yet robs God of his due and the times of worship Requireth not the Lord as well these as those Again such a man dares not do such and such a sin rob kill steal c. Why because of God and his Word who yet will swear lye rail break the Sabbath hate their Neighbors c. Why hath not God as well forbid these as those 3. If a man be careful to do his duty zealously as in Prayer not to bow the knee onely but the heart also at the Word not to hear onely with the outward ear but from the heart to reverence the same with a purpose to be ruled thereby He that slubbers over duties coldly it s a sign he looks onely to men not God 4. If a man be as careful to do his duties in private as he is in publique as in private to pray as he is in publique to hear so to meditate to be oft making moan for sin begging mercy and grace wrestling against his corruptions c. Every Hypocrite doth outward duties true Christians are in secret the same How many froward husbands will shew much kindeness to their Wives before company whereas he that makes conscience of his ways is most kinde in private So a man must make as much conscience of secret sins as of open sins of private sins in a corner of secret corruptions pride hypocrisie distrustful impatient and lustful thoughts so of wandring thoughts in Prayer and at the Word and Sacraments and of worldly thoughts on the Lords-day He must be grieved for them pray against them 5. If a man be not for a brunt but hold our constantly and continue yea and that in persecution as well where wind and tide is against him and he meets with ill will and hard measure for so doing as when he hath good countenance and may so do without control Thus David Daniel and the three Children though Princes both spake sate and did against them most part do contrarily Some make a shew a little while but quickly through love of the world through fear or favor fall away as questionless if Religion should alter most would go with the strongest side and many which now come to the Gospel would as readily go to Mass yea carry a faggot to burn them that now sit with them in the same seats These be they that know not the truth that receive not the love of the truth that live as they list and will not obey the truth Examine your selves by these Notes and as you are to repent and ask mercy and pardon for all that 's past even your best actions and the maner of your performance thereof so for the time to come do not any duty in Hypocrisie but all for conscience unto Gods Commandment Verse 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God THat which the Apostle said in the foregoing Verse he doth in this amplifie by the contrary and then repeats in the end of this that he said in that In the first clause speak we first of suffering for faults then of patient suffering for the same For what glory is it if when ye be buffeted for your faults c. Here note That All suffering is not commendable nor comfortable to suffer for faults is a shame and matter to hang the head for all sin hath shame belonging thereto Therefore when our Savior saith Blessed are ye when men revile you he addeth for my names sake and falsly and Blessed are they that suffer persecution he addeth for righteousness sake Whoso suffereth deservedly for his faults is herein a companion with the Devil and Reprobates a companion of the old world Korah Achan Gehazi c. who were deservedly punished 1. This condemneth them that boast of their sufferings without cause The Papists keep a book of Martyrs executed here in England in the days of our late Queen and King Woful Martyrs the Devils Martyrs if they be any like those which be hanged with us every Assiz for Murther and Robbery and the vilest things they suffer for high Treason for their bloody and devilish conspiracies against their Prince and State They might be ashamed of such if they were not devilishly impudent it s the cause not the punishment makes the Martyr and as one saith None can dye the death of a Martyr but he that beforehand hath lived the life of a Christian so did they never they put to death hundreds yea thousands in former times both here and in other Countreys onely for not yielding to their blasphemous lyes but not one of these hath suffered for Religion but for their Treasonable facts who if they had suffered for their Religion yet had been no Martyrs for their Religion is lyes and it had not been for Christ and the Gospels sake and its possible for an Heretick to be as stubborn and impudent in maintaining a lye as the childe of God can be constant in the Truth yea to dye also for a lye though not with the like comfort as the other for the Truth 2. Among our selves some will say I think I have as many troubles as any body and have been as ill spoken of but if it was for thy faults thou hast no cause to boast Hast thou got an ill name for a Company keeper for suspition of uncleanness for an oppressor for an
and with ill speaking as it were with revenging our selves but in meekness commend our selves and the cause to God It s a fault in some Christians that being hated at some hands for their profession and forwardness and yet some need not be so much if they would walk more wisely and discreetly they then fall to taunting of them again calling them byâ— names and thus use this carnal weapon of the world this becomes not Christians what would they do if they should suffer great matters The Martyrs gave no ill language Christ and Steven prayed for their Enemies we must abating our rancoâ— imitate them neither must we write bitter enveighing things against them in a carnal scoffing or railing maner as Martin Mar-Prelate but behave our selves patiently yea joyfully we are Gods witnesses an high honor few called thereto Is not the Gospel the truth Is not the Word of God the onely true Religion we must then testifie the same to the world and set our seal to it yea to dye for it O it s a great advancement and so have Gods children acknowledged it It s a token of Salvation to them that thus suffer Great is their reward in heaven The souls of them that are slain lie under the altar The holy Martyrs went singing to the stake and thought that there they were as in a sweet bed of roses and St. Paul boasted of his Chain and of the marks of the Lord Jesus Verse 21. For even hereunto were we called because Christ also suffered for us leaving us an example that ye should follow his steps FOr even hereunto were ye called Another Reason taken from the Ordinance and wise disposition of the Lord who hath so ordained that all his shall suffer troubles therefore we are to look for them and bear them patiently Through many afflictions we must enter into the Kingdom of Heaven here in this world we must undergo manifold troubles and sorrows All Gods Servants finde the truth hereof as the Patriarchs Prophets and Apostles did in their days less or more some one way some another God knoweth how ill we can bear prosperity but are ready to surfeit thereof as Children do of sweet-meats Who can long enjoy prosperity and not be the worse David that in all his troubles spent his time so holily and made many Psalms in his prosperity foully forgat himself so Solomon Standing waters gather mud as the Israelites in their journey to Canaan suffered much so must we in this wilderness before we come to Heaven thus is God pleased to exercise us for his own glory and our good Therefore 1. We must not think the worse of any because of their afflictions or conclude them to be bad men and hypocrites which was the fault of Jobs friends and of the Disciples of Christ. 2. We must not think the better of our selves for prosperity God can afford the dogs the bones the things of this world Of hated Esau came twelve Dukes the fatness of the Earth and the dew of Heaven is but a Reprobates portion the Legacy of Ishmael nay no worse sign then to prosper in an ill course 3. We must not dislike our selves for our afflictions It s an argument of Gods love and not of his hatred Whom he loves he chastens and they are Bastards that be without affliction to have afflictions and to profit thereby is the sign of an happy man 4. We must prepare for afflictions not dreaming for ease or continuance of Peace but looking for troubles in this valley of Tears they are the better born when they be lookt for and be the more grievous when they come unexpected In the midst of prosperity its good to think of affliction as in health how we shall do if sore or long sickness or pain come upon us so in wealth of poverty whilest we enjoy our liberties of Imprisonment and banishment yea after our affliction we are to look for another If we be spared for a while we must take it for an advantage and labor to be better prepared against it comes 5. We must bear them patiently as being of God They come not onely from him that hath Soveraignty over us but from the hand of a merciful father for our good They are far less then our deserts or then others have had and we have many comforts mingled therewith 6. We must bear them thankfully as whereby we are furthered in holiness Hereby we are wasâ—ed and purged the Cross is physick though not toothsom yet wholsom We thank and reward the Physitian for loathsom pills and potions that have even for the time made us sick at the heart as being the means of our recovery Our fault is that we look upon our troubles not to the benefit that comes thereby our greatest losses are oftentimes our greatest gains 7. We must bear them joyfully in respect of the eternal happiness and immortal glory we shall be shortly brought to Because we look not at this end we are so unwilling to undergo troubles as one that would go over a water without fear must fasten his eyes on the shore over against him so must we in affliction fix our eyes on Heaven 8. If the children of God get not to Heaven but through many sorrows and are often so grievously afflicted in this life what shall then become of the wicked and ungodly Have those been chastened with rods and shall not these be tormented with scourges Those have been afflicted for a time that they might live for ever and not dye eternally These shall perish eternally in Hell torments If they that serve God night and day with all carefulness and are zealous in his service and yet are grieved that they can do no better nor as they would what shall become of those that blaspheme him daily without ceasing and their grief is that they cannot dishonor him more and rejoyce when they most despite him More particularly and most specially in this place the Apostle meaneth of sufferings that are for well-doing and for a good conscience of the men of this world Hereunto hath God called us He that will be his Disciple must take up his cross All that will live godly in Christ Jesus must suffer persecution They shall be hated of all men for his name sake In the world we shall have trouble If we be not of the world the world will hate us This way hath the Lord sanctified as the way to glory and herein have the Prophets Apostles and Martyrs gone before us It s impossible it should be otherwise considering the implacable malice of Satan and of the seed of the Serpent God also will have it so 1. That his true servants may be distinguished from hypocrites and time servers Every body will serve God in prosperity a man is not tryed till affliction comes as a Soldier in the
battel a Mariner in a tempest a friend in adversity so are the godly known in adversity As the Apostle speaks of Heresie so may I of afflictions They must needs be that they which are approved may be made manifest among us 2. To confirm his Truth not in respect of it self but of men and to whet on others as the seed of the Church is the blood of the Martyrs 3. To make a way for his judgements on his enemies and persecuters of his Saints whereof though the perfection be to come yet even here God suffers them not to escape his hand in a notable maner which doth not a little strengthen his servants 4. To prove the faith and patience of his own children and to encrease the same Spices smell best when they are bruised and graces appears most when most tryed 5. To scour off their soyl that they gather in the world and make them bright 6. To stir them up to every duty the more fervently 7. That they may be like to their head Christ Jesus who by suffering entred into glory 1. When we enter into the profession of Religion we must beforehand sit down and cast up our accounts what the same may cost us which if many had done they had escaped the horrible sin and foul shame of Apostacy Most profess Religion in the time of peace but when trouble comes they will be gone one would sit at Christs right hand another at his left in his Kingdom but will not be batized with the baptism wherewith he is baptized neither with him will drink of the bitter cup of affliction They will save themselves from any hurt yea they think themselves wise persons that can shift off sufferings and them fools that suffer for the Truth but they will prove fools in the winding up 2. When troubles come bear we the same patiently and joyfully we have the Prophets Apostles Martyrs and all the troop of Saints for our companions To us its a sign of salvation and great is our reward in Heaven It s a righteous thing with God to recompence tribulation to them that trouble us And to us that are troubled rest with him When we have fought the good fight we shall enjoy a Crown of Glory Because Christ also suffered for us Another forcible Reason from Christs example which was done also for our imitation If Christ hath suffered why should not we If he that was God suffered at the hands of wretched men how much more may we men of mortal men like our selves If he for you then good reason you should suffer for him That he did was for a patern for us to follow and that patiently as he did his whole life was no other Though our salvation come cheap to us and of Gods meer gift yet it came not so to Christ he paid full dearly for it Gods Justice which would be satisfied required the same There was an infinite wrath due for our sins which Christ did undergo 1. If Christ hath suffered are not we to pledge our Master if the servants do but what their Master hath done before they have no cause to complain 2. If Christ the Son of God most holy suffered is it such a matter for us poor miser sinners to suffer 3. If he suffered for us his enemies should not we be much more willing to suffer for him and think our selves happy as who hath delivered us from the everlasting sufferings in Hell by his suffering for us and from reproachful sufferings that we might have had for some foul offences in this world and hath turned them into a few glorious sufferings for his name 4. Consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your mindes Consider who he was and what thou art and it wil much take away the bitterness of affliction For you so some read even for servants for the meanest with him is no respect of persons No rich nor poor bond nor free in Christ the one have as good right as the other nay though God have some of all yet most of the mean are Christs they receive the Gospel This may make the mean of the world to bear their condition the more patiently and comfortably they have part in Christ if fault be not in themselves and may be heirs of grace but for the most part the poorest of all exclude themselves and I know not how the hand of God goeth out heavily against them Leaving us an example c. We must not set Christ before us and consider him as a Mediator and Savior onely but as a patern and example to follow and that a most perfect one we must labor to imitate him and if we belong to him we must walk as he walked we must thus think with our selves when we are about any thing what would Christ Jesus do if he were in my cloaths So do thou and not otherwise so do in thy calling in patience forbearance c. And in a doubtful case ask what would Christ do in such a case That may we know by the rule of the word for accordingly would he do this is a good image of Christ better then Popish Pictures and Crucifixes Get we an image of Christ out of the Gospel and accordingly live we thereby and be we more and more changed thereinto Verse 22. Who did no sin neither wus guile found in his mouth THe example of Christs sufferings is illustrated 1. By his innocency 2. By his admirable patience Innocency that he had no sin no not so much as ever slipt in his tongue and so was perfect Now if he had no sin suffered patiently much more should we that are sinful Creatures and do one way or other deserve a thousand times more then that we suffer His admirable patience set forth by that he suffered and his bearing the same sufferings in word and deed where 's shewed both what he did not and what he did He requited not onely not ill words with ill deeds but not the worst deeds that were done to him with an ill word again and he committed his cause to God knowing that he knew what was to be done and would judge righteously between him and them Who did no sin c. He had no Original sin but was conceived by the holy Ghost The matter whereof he was framed which he took of the Virgin was freed from all spot of sin and filled with fulness of grace yea from the first moment of his Conception was united into one Person with the divine nature So did the Angel declare to his Mother That holy thing which shall be born of thee shall be called the Son of God 1. Then he suffered not for his own sins as they wickedly imagined that put him to death as was foretold but from ours altogether
man that can hold it in any compass look to it narrowly carry we a straight reign over it as over an unruly Horse If at any time hasty vain and unsavory speeches have passed from us le ts make conscience and repent hereof neither rest we herein to keep our tongues from evil but let our tongues be ready instruments to praise God upon all occasions as also to instruct our families to give good counsel to speak plainly lovingly and faithfully to utter gracious words tending to Gods glory and the edifying of our selves and others So shall we make it appear that our hearts are good For a good man out of the good treasure of his heart bringeth forth good things So shall we not onely escape many evils from God and men that an ill tongue would procure but we shall see good days have peace to our selves glorifie God here and be glorified with him for ever in his heavenly Kingdom This God enables us to do that thus doing we may enjoy the blessing And his lips that they speak no guile Here that evil of the tongue is prohibited which is more close and covert when the words agree not with the heart nor deeds It s not enough to keep the tongue from notorious and open evils but even from guileful from false deceitful speech Such as are addicted hereunto can have no good conscience but a guilty heart and they cannot prosper for God setteth himself against such neither can such so continuing come into Heaven Of this guile there be many kindes all naught yet some worse then others 1. In Religion towards God When men pretend great zeal and forwardness talk well in good company and to be well thought of speak against ill professing that its the onely thing to be in the favor of God and that we ought in all things to be ruled by Gods Word whose hearts notwithstanding are false and who dare do many things contrary when they can carry them away close This is an argument of a false heart which God hateth for he loves a true Nathanael and his eyes are upon the truth and he loveth truth in the inward parts a certain argument that their sins are not forgiven them All their fair words will not serve their turns they do meerly blinde their eyes their saying Lord Lord will not save them their fair goodly words will be but a Rod for themselves O evil servant out of thine own mouth I will condemn thee They say well but O that there were an heart in them so to do They do indeed but flatter with their mouth and lye with their tongues for their heart is not right 2. In their carriage towards men as 1. When through fear favor or advantage they sooth up and flatter their Neighbors and Superiors making their faults small or none at all nay haply terming them Vertues and extolling them beyond measure thus did the people to Herod But he that blesseth his friend with a loud voyce rising early in the morning it shall be counted a curse to him These speaking against their knowledge as they wrong themselves so do they much hurt to the parties flattered keeping them from reproof and puffing them up by shewing them a false glass wherein to view themselves therefore one being asked which were the worst Beasts answered Of wilde Beasts the Tyrant of tame the Flatterer and that such were worse then Crows which feed not on the living Beast but dead Carrion preying on them which were alive If such may be gainers they will set their tongues to sale the Devil may use them to what speech he will To speak truly and plainly men are so proud and impatient often breeds hatred if we dare not thus speak yet rather then flatter le ts be silent and say nothing 2. When men speak others exceeding fair and make great promises of kindeness but its onely for some advantage or meerly in shew for being put to it they forget their fair proffers thus do many wicked Usurers smooth men 3. When men speak very fair and courteously salute others and yet mean not well nay ill in heart salute them kindely and as soon as their back is turn'd flout at them rail on them slander them yea do them any mischief of which the Psalmist complains The poyson of Asps in under their lips 4. When men speak fair but intend mischief as the Devil when he spake to Eve Joab when he spake to Abner the Pharisees when they spake to Christ of such both David and Jeremiah complained 5. When men speak falshood and lyes in stead of truth and thereby deceive their Neighbors But hereof I have spoken elswhere at large Obj. I have a great charge therefore I must do thus and thus Sol. A mans house cannot be established by iniquity Obj. Plain dealing is good but it brings beggary Sol. A speech of a prophane and unbelieving heart As therefore we love life and would see good days let us refrain our tongues from evil and our lips that they speak no guile Let him eschew evil c. The things to be performed of them that would enjoy the forementioned benefits Evil is of sin or punishment of this last God is the Author called Evil partly because it came in with sin as a punishment thereof and partly because being tedious howsoever God turneth it to the good of his it seemeth so to us This we are ready enough to eschew without bidding though we be not wise enough to avoid the cause thereof yea eschew it by unlawful means being rather willing that sin should rest on us then a cross But the former is here meant whereof not God but the Devil and Man is the Author for he is that Fountain from whence cometh all good and out of one Fountain cannot come good and evil What is this evil of sin It s the transgression of the Law of God For his Law is a perfect Rule of Righteousness Whatsoever he requireth is good whatsoever he forbids as contrary to his Law is thereupon wicked and evil so that whatsoever is contrary to Gods Commandment either by way of Omission or Commission is evil and sin This we must eschew as the Bullet shot out of a gun or to be stricken with a sharp Sword we must abhor it as a Toad or Poyson we must hate it as the Devil and Hell fire we must hate and abhor it with a deadly an utter hatred and accordingly avoid it most carefully Reasons 1. God is thereby dishonored Rebellion is as the sin of Witchcraft When his Commandments are obeyed then is he glorified and who should not glorifie him our Maker Redeemer Preserver Landlord Lives-lord Lord and King 2. Gods wrath is provoked and that must needs be dangerous Who would stir up a fierce Lyon Who can stand before the Lord
acknowledge Christ Jesus and our Faith and Hope of Salvation in him as of whom the Prophets foretold and who did every way for time place maner c. fulfil their prophecies of him This we must believe with our hearts and confess with our mouthes in this Faith we must both live and dye The like might be instanced about Justification if by Papists we should be called to an account Thus Moses came often before Pharaoh to justifie his demand thus Elias did acknowledge and maintain the true God and his pure worship against Ahab and his false Prophets so Daniel and the three Children so the Apostles so the Apostle Paul so the Church of Pergamos so the holy Martyrs they could not be drawn from the truth either by promises threats or torments so in this Land in the days of Queen Mary Gods servants shewed good skill in the Word and made known their Christian courage Reasons hereof may be these 1. That it may appear God hath some that know and love and will defend his Truth as the Devil also the contrary 2. That we may declare we be not ashamed nor afraid of men to confess the cause of God 3. That we may confirm our own consciences and may also if possible win others to the truth as Paul had almost done Agrippa No doubt many standers by were won by Pauls defences and the Martyrs and not a few weak ones confirmed the rest being left without excuse 1. This condemneth that horrible wicked practice of the Church of Rome in keeping the people in miserable blindeness and holding it a deadly fin for them to read any part of Scripture in a tongue they understand or any book touching the true Faith and Religion nay read both Scriptures and Prayers to them in an unknown tongue and lock up all knowledge from them and means thereof like the Scribes and Pharisees that took away the Key of Knowledge How shall they then be ready to give an account of their Faith They must believe as the Church believes and that is all they can get onely they preach to them in their own language which yet is but lyes and errors for truth This is most gross robbery of the people Christ bid Search the Scriptures they charge the contrary and curse them that do It s cruel tyranny and murther of their souls they take away their weapons that they may make a prey of their souls as the Philistines did from the Israelites to keep them under Those are not of Moses his minde that wished That all Gods people might prophesie nor of St. Pauls That the Word of Christ might dwell in them richly in all wisdom c. None have need to be discouraged from seeking knowledge for most be too careless and lazy 2. This rebuketh the gross ignorance of most part of people that notwithstanding this light that we have and so many helps of preaching liberty of reading and so many Books of all kindes and of the grounds of our Religion yet know not what they hold nor what be the points of their Religion but as Market news they hear they must serve God and come to Church and must be saved by Jesus Christ but to prove that he is the true Christ or that they must be saved by him and by no other in whole nor in part or that the Scripture is the Word of God they are altogether ignorant and so might be carried away to any Religion This is an horrible sin especially considering the helps and liberty which we enjoy What notorious carelesness is this must we not buy the truth prize the truth know it hold it fast not part therewith Most have such skill in worldly businesses that they are altogether unskilful in the Word regard not the means of their Salvation This is condemnation that light is come into the world and men love darkness more then the light O how many perish for want of knowledge yet are there some which having knowledge but not the love of the truth nor Faith in God will flinch from it if ever they be tryed for there is no hold of him that loves not the truth though he have never so much knowledge as we may read of Dr. Pendleton and others in Queen Mary's time Such if they be in company of Papists of Cavillers or Railers they can stand or sit still and say nothing How would these confess the truth with peril of their lives when they be affriad of a great man c Let such know that Christ esteems them as his enemies For he that is not with him is against him they being ashamed of him in this world he will be no less ashamed of them on the last and great day 3. O then let all of us labor for knowledge and to be grounded in our Religion and to know the points of Catechism and be able to prove them by some place of Scripture so as we may be bold to believe them and stand to the defence of them To this end we must give ear to Catechizing read the grounds of Religion and study the Scriptures in humility and with Prayer having a care to know the will of God and to be guided by it and to stand in the defence of it to Gods glory against such as oppose it This is the glory of a man of a Christian to make confession of his Faith in Christ and stand to the defence of it this God may justly expect of us it hath been performed by them which had not the hundredth part of the means which we have O let us both love and live in the Truth sticking close thereto whatsoever it cost us And if at any time we shall hear it spoken against we must have the zeal of God in us to stand in the defence thereof Thus confessing Christ here among men he will confess us before his Father in Heaven and his holy Angels Of the hope that is in you Faith and hope must be rooted in our hearts ere we utter the same with our tongues In vain do we talk of things whereof we have not the inward feeling With meekness and fear Here 's the maner for good things must be done in a right maner we must temper our courage and zeal in setting out the truth with meekness and fear we must avoid pride and insolency by forgetting our places or those we have to speak to or breaking out into violent speeches mockings gibings or such like for so we may do much hurt and this is unbeseeming the Spirit of Gods Servants Besides the things we speak of being the matters of God our speech and behavior must be sutable thereunto This rebuketh the preposterous zeal of some which defending the truth and a good cause forget duty and respect to their Superiors and break out into violent and unseemly speeches and be at defiance by and by and straight condemn
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
it therefore none ought to require of me to give out of it but as I list my self Alas what if it be so as thou sayest yet its Gods free gift for thou hast made many forfeitures whereby thou hast deserved to have it taken away for any thing thou hast any Land Living Place Skill give glory to God for it thou hast no cause to be proud what hast thou which thou haâ—â— not received were it not absurd for one to brag of a borrowed suit of apparel as if it were his own and he were able to maintain the like He that gave it thee found thee without it unworthy of it and could have given it to any other and can yet take it from thee and give it another nay rather be humble because of of the account As the Master of the Talents called his Servants to an account so will the Lord call thee To whom much is given of him is much required The more gifts and the greater the more is thine account thou art the farther in debt and therefore should be the less proud As every man hath received the gift even so minister the same c. Here 's the main duty required every man must be faithful in communicating the gift which he hath received and after that measure that he hath received it For the kinde Though a Christian be the freest man in the world as being freed from Satan Sin Hell the Law c. yet is he to be of all others the most serviceable He must employ his gifts as a member of the body for the good of the whole He must not put his light under a bushel nor hide his Talent in a Napkin The Magistrate must administer justice duly and truly relieve the oppressed judge the fatherless defend the widow break the jaws of the wicked c. as he who beareth not the sword in vain The Minister must do service with his gift Preaching in season out of season c. The Housholder must instruct and train up his Family employing all the wit and knowledge he hath to this end as Abraham he must pray with them and go before them in an holy example The Husband must minister his gift by living with his wife as a man of knowledge c. The wife must live in subjection and build up her house and as a mother lay out her breasts for her yong ones if God hath given her milk and strength The Servant must put out his gift in his business and not be idle untrusty an eye-servant c. He that hath knowledge must teach the ignorant admonish the disordered exhort them that begin to slack comfort the heavy c. If any hath wealth he must distribute thereof as need requires If any have skill in Physick or in any thing that is useful to man yea or to beast they must minister it nay there 's not the meanest work done in faith and for conscience which pleaseth not God as a Preacher in the Pulpit or Magistrate on the Bench. Reasons 1. As the Sun shines not for it self nor the Earth bear for it self so have not we our a gift for our selves but for the common good 2. The perfection of gifts consists not onely in the having of it but in the use thereof 3. The Communion of Saints which we believe requires it and this makes a man likest to God 4. This brings most peace to our consciences both in life and death 5. This procures credit while we live as a good name and memory when we dye 6. We are divers ways partakers of the gifts of others and so must make them partakers of ours 7. Our gifts encrease by using the more we bestow them the more we have them nay even for outward things he that soweth liberally shall reap liberally 〈◊〉 1. This rebuketh those that employ not their gift at all and that either through discontentedness because it s not so great as they would or others have but he is unworthy of more that will not make use of one talent one well used would encrease or through envy as desiring to be singular or through laziness both Magistrates Ministers Hous-holders c. failing this way these are warts and scabs no true members of the body droans and not true laboring Bees 2. It rebuketh those which employ their gifts not for the common good but meerly for their own private advantage as most men would not work or employ themselves in a calling were 't not for their own ends and to grow rich thus were it base and mercenary in a Minister to Preach for filthy lucre thus many do their work and make their wares so slightly and deceitfully that others are thereby cousened though themselves be enriched 3. It rebuketh such as do hurt with their gifts as if a Magistrate by his authority would pervert judgement oppress the righteous maintain bad causes or persons c. If a Minister would by his preaching discourage the godly and strengthen the hands of the wicked If a Lawyer would employ his wit and skill to finde quirks and quillers to hinder a good cause or make good a naughty matter If a Chyrurgion would keep his Patient long in pain and keep back his cure that he might gain the more by him If a strong man would abuse his strength to pour in strong drink If a wealthy man would abuse his means to oppress his inferiors hunt good men out of their places set up disorder and riot c. If such as have wit would abuse it in devising mischief If any having knowledge in the Scriptures would cavil against the truth defend sin give ill counsel to others c. might they not be taxed for ministring their gifts cursedly It had been happy not onely for others but even for themselves as whose condemnation will be the greater that they had never had these gifts If even he that hid his talent doing no good therewith was so severely punished and if even the fig-tree was cursed that did baâ—e no fruit then what shall become of them that bring forth bad fruit that employ their talents for the hurt of others Even here judgements do attend them They shall not be established upon Earth they shall hot live out half their days evil shall hunt them to destruction For the measure Every man must minister according to the measure he hath received having received much he must not minister a little he that had five Talents was called to an account for five to whom men commit much from them they look for the more Obj. The Apostle saith If there be a willing minde God accepteth of a man according to that he hath Answ. True it is not beyond that he hath but according to that he hath he doth and will account with men This rebukes those that having received much yet care not how little they distribute Many men of great knowledge yet
none All that will live godly in Christ Jesus shall suffer persecution There 's none so tempted but others have met with the like Thus will the Lord have all to be humbled thus prove them thus set their graces on work yea thus encrease grace in them We must therefore be the more comfortable seeing we have so many and such Companions would we go to Heaven an easier way then all the Servants of God have gone we are well if we go the same Sanctified way And as we go in no harder way then others so we must not look to have a soft and fine way strewed out for us alone this were too much daintiness True it is the Devil that will perswade us and we are ready to think no bodies case like ours O I have had such temptations That there is no God that the Scriptures be false innumerable blasphemous thoughts so to rebel against God to hurt my self c. O be not discouraged others of Gods Servants have met with all these So we are ready to think our pain or cross or kinde of life to be more painful then any others whereas it is nothing so and this the Devil perswades to that we might conceive that God hath pickt us out for his Enemies and so might move us to distrust and put us out of comfort Are accomplished That is both suffered and overcome by them Hence note That God lays no temptation on his but he enables them to overcome it They have no power of their own but by his they are able to do all things yea even such as our selves have gone through the fire it self This may encourage us to fight and resist manfully for as others have overcome so shall we who do no more fight in our strength then they did we have had many a temptation that we feared sometimes we should not have prevailed over which yet through Gods goodness we have now outgrown So shall it be with the rest Obj. But seeing they knew this before why doth he urge this as a Reason to comfort and hearten them and not rather some others which they knew not Answ. Because though they knew it yet they had not so the use of it as to be heartened by it It s one thing to know a thing another to be able to apply it and make use of it according to our need The common sort know many principles and many truths whereof yet they make no use of their lives and live as if they knew no such thing whose knowledge doth but procure them the more stripes 1. It s therefore the Ministers duty not to inform the understanding onely but to labor and work upon the dull affections and to bridle the unruly lusts of the heart and bring them to stoop If people could make use and apply a thing as soon as they knew it a Ministers life would be more easie then it is but the wisdom and skill is to winde into the peoples hearts and to work a love to that they know is good and an hatred to that that is evil 2. People must not content themselves to know but look they put in practice that they know If ye know these things saith our Savior happy are ye if ye do them O how many promises do Gods people know whereby yet they are not comforted In your brethren There 's a near conjunction between believers They are fellow-brethren of the best brotherhood God is their Father the Church is their Mother they are begot of the same immortal Seed nourished by the same food of the Word Heirs of the same Inheritance are Members of the same Body 1. This rebukes them that scoff like Ishmael at the term of Brethren or Brotherhood who yet can be content to have a Brotherhood between themselves in swaggering lewd companionship c. such scoff at the language of the most High 2. It teacheth us to embrace each other with brotherly entire affections and express them by brotherly actions as good counsels admonitions exhortations prayer example rejoycing with them that do rejoyce and weeping with them that weep c. 3. This rebuketh not onely the want of these which is very common but also and especially the contentions and jars that are often between Christians If Parents should have of their children some going together by the ears and that before the rest of their Brethren and Sisters yea before the servants and strangers how would it grieve them so doth it God if we shall before his face and our Mother the Church our fellow Brethren and Sisters to their grief yea before the Canaanites and Perizzites who will laugh thereat If I say we shall thus contend and strive together how monstrous is this either we must unchristian our selves and one another or else we offer violence to Christs body pulling one member from another which he will not indure What if there be a sudden offence or falling out between any is there not a time to forget to be reconciled and to heal up all That are in the world That is dispersed here and there in the world Hence note That God hath his Church far and wide in many places In former times indeed it was hemmed within the compass of Jury but since our Saviors time it s spread into all Nations though not into all at once This in some Countreys more visible in others less because of persecution wherein yet no doubt are Seven thousand that never bowed their knee unto Baal We must therefore pray earnestly for all Gods people that be in other Countreys they have as much need of prayers as we and as many yea the same temptations with us yea most of them far greater They love the same God and Jesus Christ that we do are led by the same Spirit look for the same glory have the same hearts to God have the same Devil for their enemy therefore pray for them for so we may do them good though they be thousands of miles from us and love we them when we hear of them for they be our Brethren In the world As if he should have said There are some of your Brethren indeed that are not under these temptations namely They that be out of the world they which be triumphing in Heaven They rest from their labors and are blessed They triumph with palms are out of danger No temptation no trouble toucheth them but all that be in the world be in the same troubles 1. Therefore whilst we are in this world do not we look for any time of truce we may be foiled in our old age if we look not to it as many worthy men have been We must not therefore lay away our weapons we may hap to have a sore combat on our death-bed 2. Long to be with God and so to be out of temptations though not so earnestly but that we be content to tarry the
effectually called heretofore I have laid down the marks hereof if thou findest thou art then be of good comfort Be thankful for that God hath called thee leaving others there being no more worth or aptness in thee then in them and study how to walk worthy of this high and holy calling even in all zealous and godly conversation not fashioning our selves like unto the world from which we be called but differing as much in our behavior as we hope to do in our end not defiling our selves with any evil not yielding to our lusts not doing any thing unbeseeming our holy calling but as he is a holy God that hath called us and its an holy Gospel whereby we are called so we may be holy in all maner of conversation This is the end as of our Election and Redemption so of our calling So that we must not serve God coldly who hath singled us out from the world but look we be singular persons a peculiar people to him On the other side if our hearts tell us that we be not effectually called then is our case bad Gods callings which we have not obeyed will be accusations against us O how few be truly called most hold on in a prophane and bad course others having reformed some things and thereupon counted themselves in a good estate nay given some good hopes yet have after fallen shamefully some to the world some to open prophaneness for there is no stay of a man till he be effectually called O then entreat God now to work on your hearts you know not whether you shall ever be called more or not To day if ye will hear his voyce harden not your hearts listen to Gods voyce call upon him to open thine eyes and change thine heart When thou comest to the Word pray O Lord strike that stroke that may truly convert my Soul yea let all Gods mercies and thy several afflictions and crosses be as so many voyces calling thee to God count them so and listen and yield to them and though heretofore thou hast turned the deaf ear to God yet now let it be so no more Into his eternal glory The end why and whereunto they be called even that they might have glory not vanishing but eternal glory so that it was not possible but that they should be saved See 1 Thess. 2. 12. 2 Thess. 2. 13 14. 1 Pet. 1. 3. 1. He that is effectually called is an happy man and of high dignity 2. Let such walk worthy hereof glorifying God with all their might 3. It should wheâ— on others to listen to the voyce of the Lords call What shall they lose they shall come from sin and shame from wrath and damnation and shall be admitted into Gods favor partake of grace here and of glory hereafter No marvel people be so loath to yield and we have so many delays and hard answers of them Are they not shrewdly hurt to be called to this estate Now in that the Apostle useth this as an Argument that the Lord would confirm strengthen and stablish them even for that he had called them we may note that Whom God hath effectually called he will never forsake but continue them to the end His nature is unchangeable whom he loveth once he loveth always to the end we are indeed apt to fall away daily but Christ hath prayed for us and our salvation is not now in our own keeping By Christ Jesus Christ is the way by which all good comes to us as our Election so also our effectual calling 1. It s therefore not from any merit of ours but for Christs sake that we are called we must not be proud of our selves but thankful unto God through Christ. 2. This also may comfort us we shall never fall our calling hath such a sure foundation After that ye have suffered a while He prays that God would make them perfect c. but in the due time even when they had passed the few afflictions and tryals he had appointed Here note 1. That we must go through troubles ere we come to our perfection in Heaven There 's a time for all things a time for Soldiers to fight and a time for them to rest and enjoy the spoil after victory The cross is the Christians companion Many are the troubles of the Righteous and we must look for such in this world It hath been the Kings-road and High way to Heaven that sanctified way wherein from Abel until this time all Gods Worthies the Patriarchs Prophets Apostles Christ himself c. have walked Neither is this without cause for afflictions serve to humble us for sins past and fetch us from wandring as the Shepherds dogs doth the sheep whereof David had experience Psal. 22. and 119. They serve also to mortifie our lusts tame our pride subdue and kil our rebellious old man helping us against it which would else be too strong for us so to hold us in compass when we be well as an hedge of thorns Children must be washed and made clean though they cry so must we from our sins and as they by mustard or the like must be weaned from the dug so must we by afflictions from the world which we love too well and as as there were no rule with children without the rod so would we be unruly were it not for afflictions They also make us heavenly minded and hereby our Faith Patience and such other graces are tryed as whether we have such or not whether more or less then we thought yea they serve to purifie and encrease that measure we have for as standing waters gather mud and bodies without exercise wax unhealthful so but for afflictions we should be in a bad case Hereby grace is made more active and fruitful as the vine is by pruning 1. Therefore we must be content to go this way to heaven and glad to We must not think to have a new way strewed and paved and covered as it were with carpets when as the other Worthies of the Lord have waded to the ankles in blood 2. How can they that give themselves to all jollity and put away all hearts grief and do wholly give themselves to profits pleasures feasting c. How can these I say think they are going to Heaven-ward They will have their will here whatsoever befal them hereafter 3. If any should hereupon doubt that they are not in the way to Heaven because they have no troubles c. What have you no troubles Are you not troubled with a rebellious and sinful heart and fight you not with Principalities and Powers and Temptations that make you cry our sometimes O wretched man that I am c and do you never meet with ill tongues for the profession of the truth you do Then are not you without troubles though it may be you have not had
so great troubles as some Well thank God and use prosperity well and store your selves with grace against troubles come It may be God hath spared you hithertil because you are old vessels too weak for new wine in time you shall be met with Besides all are not in trouble at once neither our whole life troubles but God gives many breathings Therefore discourage not your selves neither pray for troubles God knows what is best we know not how fit we should be to bear them 2. That the afflictions of Gods Children are but small They are so in respect of quantity and continuance not so in respect of us or of our strength for small ones would be too great for us if God did not assist us and they be small in respect of that we have deserved Hell torments or the joys of Heaven we be called to Alas they are not a flea-biting that any of Gods children endure here to that they deserved and the wicked shall suffer in Hell nor to be compared to the least part of the joys of Heaven And for the continuance our life is but short a span long and in it we have many respices See Psal. 30. 5. Isaiah 17. 14. and 54. What are sixty years to Eternity as a drop of water to the whole Sea as a Mote in the Sun to a Mountain God moderates the afflictions of his Servants if he deal with his Enemies he lays it on let them bear it if they can if they cannot choose them as Judas The just time is set down for the godlies troubles It shall not be as we will nor as the Devil and his Instruments will If as we would then should they be so small as we should be never the better If as they we should be spoiled God will rule the matter it shall be neither too much nor too little but just enough for our best good We should praise God for his mercy and goodness that respects our weakness thus and hath delivered us from the eternal torments we had deserved and turned them into a few merciful afflictions for our good If they press us any thing hard then they are but short and small and laboring for a good measure of faith they will be the smaller They are nothing to that we have deserved Turn thine eyes downward to the torments of Hell then lift up thy thoughts to the joys of Heaven these will make us account them but small and bear them quietly Make you perfect That is lead you on daily towards perfection more and more perfect is taken in two sences in Scripture for upright that hath perfection of parts and absolute which is perfect also in degrees and measure for parts as a childe new born so is a Christian in his first conversion Absolute none can be here aym at it and towards it they may yet comparatively some are so called and counted namely they that have well profited in respect of novices We must labor to grow forward daily and forgeting what we have attained run forward as they in a race we must neither be so proud as to think we are perfect by and by as some in their conversion do not knowing they are but babes nor yet so lazy as to content our selves with any measure how small soever but joyn measure to measure as a covetous man doth house to house coveting Spiritual gifts and growing in grace more and more what man is content if he have but from hand to mouth and scant that to live on but desires rather a little elbow room and to have a competency to live in some good handsom fashion and to have for himself and his friends and wherewith also to relieve the needy and wiltst thou rest satisfied with any measure of grace especially having the means of growing 1. This rebukes them that be grown worse O fearful either they never began in truth nor laid a good foundation which is most to be feared whom therefore it now concerneth to begin right and lay sure for better begin twice then perish once or if they did then it much concerns them to repent and amend c. 2. It rebukes such as stand at a stay like an Apple-tree in a cold clay ground that lives and it may be every year bears two or three shrunk Apples but shoots not out her branches nor bears plenty of good fair fruit as we desire what 's the reason when we see a Beast in good Pasture which hath not cast the old coat we say its surfeit it must have a drink so are these surfeit with the love of the world then which there is no greater bane to godliness It s like a great high Ash-tree that will suffer no tender plant to grow thereby or thrive another reason may be for that they compare themselves with them that have less or nothing in them another for that they neglect the means or live under lean means or they use the means carelesly What a shame is this we might have with care attained a far greater measure so as our worst time might have been as good as our best was wont as it proves with thrifty persons who through Gods blessing come to have better fare any day then they had at first on their best day If a man should have an Apprentice many years and he be worse and worse or learn nothing what would he say were he likely to attain skill in his Trade If God should call most of us to an account alas we have but small skill in the trade of Christianity 3. It may comfort those that desire to grow forward and use the means carefully and mourn that they can do no better and grow so poorly surely they are like to thrive apace Stablish strengthen settle you Here he prays for their perseverance Hence note That It s not enough for us to begin well but we must hold out to the end neither is this either less necessary or less difficult then the other Use all means diligently to this end and pray earnestly to God for we shall have many opposites Confirm your judgements in the truth and keep you from Error strengthen you in faith that you be not removed from your stedfastness and faith in Christ the rock stablish you in your good course and godly conversation we shall meet with subtile deceivers that will seek to ensnare and withdraw us as the Galatians were misled and those mentioned Acts 8. 10. They of the Separation trouble many honest people of a tender conscience and in their first love and yet have not sufficient knowledge to try what they say but come with a great colour of zeal It s a great trouble to be distracted in minde therefore use the means resort to those whose Ministery God hath blessed to convert your souls And is not the Church and Gospel as well able and as like to confirm you as