them occasions of sinning cease therefore to be wicked else shalt thou never cease to be miserable Be not afraid of their terror neither be troubled To comfort them in their sufferings for Christ he removes the enemy of constant and patient suffering namely Fear Be not saith he afraid of their terror neither be troubled that is Either be not afraid with the fear of ungodly men and such as have no hope in God who in the very least danger are altogether dismaid as the words in Isa. 8. 12. whence these seem to be taken do imply or Fear not the things wherewith they seek to afright you the Apostle using the words but to his own sense Fear not their faces big looks threats prisons censures and tortures neither be dismaid at them fear is an enemy to constant suffering as a coward can be no true Soldier and therefore are we often diswaded therefrom This hindred Nicodemus from coming unto Christ by day and multitudes from confessing him even for fear of the Scribes and Pharisees made Peter deny his Master and because of this in all alterations of Religion most turn with the time And would not many be more forward in goodness then they are if it were not for fear of displeasing O strive against this fear and be couragious so were Daniel the three Children the Apostles Moses the holy Martyrs c. Their Faith overcame their fear we need not fear men or what they can do to us for God will stand by us we must fear him fear to sin against him for unbelievers and fearful they shall have a fearful portion such as fear man more then God flye from the stroke of a childe and fall into the hand of a Gyant from a straw to a sword Verse 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear HEre 's the true means of constant and patient suffering even faith resting it self confidently on God But sanctifie the Lord God in your hearts We sanctifie God or his name as it s in the first petition of the Lords prayer not when we adde any holiness thereto which is holy beyond comparison but when we acknowledge and give that holiness which belongs to it Particularly herein we sanctifie the Lord in our hearts when we believing his faithfulness in his promises do thereupon rest on him in time of our troubles and this is to glorifie him Faith is the mother of constancy in suffering I know thy faith and thy patience Be thou faithful unto the death c. By faith those worthies mentioned in Heb. 11. did undergo all their sufferings This is the victory that overcomes the world The want of faith makes the world flye from God and his cause weakness of faith causeth fear to overflow us as in Peter and Cranmer as soon as we see some trouble to arise then are we ready to say with Peter O Master we perish If we do believe our selves to be the Lords and that our cause is just and good and that he hath all power in his hand and that none can stir further then he pleaseth and that he will strengthen his servants to endure and after this transitory life translate us unto life everlasting O this will encourage us indeed Labor we therefore for a good stock of Faith now in this time of peace and let us in our daily tryals reproaches and afflictions exercise the same and make good use of it If in these we can give glory to God by depending on him we may trust our Faith will not fail us when greater tryals shall befal us to believe God of his Word is to give glory to God as on the contrary to faint tends to his dishonor and as to believe on him is great ease to our selves so not to believe but faint very troublesom And be ready always to give an answer c. He proceeds to another duty as a fruit of the former trust in God exhorting us in token of our Faith in God that we be ready with courage to acknowledge and make confession of our Faith to those that shall demand a reason thereof This we must be ready at all times to do and so often as we shall be called thereto and to all men that have authority to call us and to any that shall demand it with a desire to learn or whensoever and wheresoever we shall see it meet and requisite so to do as the Spirit of God will direct his servants where when and to whom yet so as we do it with courage meekness and godly reverence Our duty then is not onely to believe the truth of God in our hearts but we must be ready outwardly to make profession thereof and confess the same with our tongues when God shall call us thereunto Abraham Isaac and Jacob walk'd as Pilgrims here on earth professing themselves Gods servants and Joshua professed That he and his would serve the true God Accordingly must we both by our speeches and actions declare whose servants we are so walking as that men may see we are not ashamed of God or his Word and way whatsoever others do most do yea rich and wise men do the great ones of the world do yet do we thus walk daring do no otherwise and not caring who know our carriage and behavior and though they scoff at it as scruplous too strict and precise and call us fools for our labor and ask us Why we do not thus and thus as we see most men do yet need not we be dismaid as being warranted by the Word of God So in all Companies we must make known what we are If we hear any rail at goodness speak ill of good duties oppose any part of Gods truth reproach the professors of Religion whether unknown or known unto us we must take the cause in hand standing for the defence of Gods truth and servants If by our timely answer any good may come to the Gospel we must not through our silence betray the same but if we be among scorners and dogs we must shew our dislike by departing from them Thus must we do being in company with prophane ones so if we be among Papists or other adversaries to the Truth we must have the zeal of God in us so if it be in the times of persecution that we be called forth by Magistrates or their authority we ought not to flinch nor be ashamed or afraid but shew what our Religion is what our Faith and Hope giving a Reason thereof out of Gods Word or if they demand us about any point of Religion we must in the defence of Gods cause speak our consciences freely Thus if the Jews or Turks should call us to know through whom we did hope look to be saved we must
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
not and are hidden from our sense but such things as are above the reach of our reason and which we cannot comprehend So Abraham when a son was promised by Sarah stood not to scan this by reason but believed it and is accordingly commended for it So Joshua and the Israelites compassing the walls of Jrricho Therefore both Zachariah and Sarah failed in that they doubted of Gods Promise for that it was against reason Hence it is that our Savior rebuked for his Thomas infidelity If all that Thomas had gone and preached to should have been of his minde he would have made a poor preaching Christ must have come to the earth again and here tarried No Faith hath eyes as well as the body Abraham saw Christs day and rejoyced and Moses endured as he which saw him that was invisible Yea it hath a more certain eye then the body for it depends upon that which is more constant then Heaven and Earth even Gods Word which shall endure when the others shall vanish away therefore is faith called a knowledge not a guessing uncertainty Hereby we believe the Incarnation of Christ the framing of his body in the womb of the Virgin she untouch'd of man so the mystery of the Trinity and the Resurrection the Union of Christ and Believers the glorification of our bodies in the Kingdom of Heaven and the like yea we so believe them that as Moses was content to part from the honor of Pharaohs Court for the Kingdom of Heaven so for the assurance we have of them we are content to forego both pleasures and profits which we have eagerly followed after yea to endure present pains and losses and that grievous ones for the joys to come not seen but believed whereof we have store of Examples both in the Scriptures and Church Histories 1. This condemneth Atheists that reject all that they cannot conceive in their foolish and corrupt brain but Religion is not a matter of Reason but of Faith Wo were to us if there were nothing for us but that which we see with bodily eyes the wicked were then in better case 2. It stirreth us up to try whether we have faith or not If we so believe the things to come as whatsoever would let us from the joys of Heaven we avoid it and would rather endure any thing then be deprived thereof we are not without faith The wicked will not do so they will provide for the present time they will have their will will here take their ease enjoy their unlawful profits and pleasures as for the time to come they are ignorant of it what it will be If any come after so it is but they will make sure work for the present a Bird in the hand is worth two in the bush Neither will they suffer any thing for Religion or the Gospel or hope of Heaven a sign they want that grace of true faith They have Carnal eyes to see these things here below but no Spiritual ones of faith to see the things to come and so give no glory to God But the just shall live by faith and We walk not by sight but by faith Thus must we do here for maintenance thus for deliverance out of dangers As Historical believing the truth of these things puts a difference betwixt Atheists and common Christians so the particular believing and applying these things between these and true Christians The servants of God would not lose their part in that which is to come for all that is here present They say the Bird in the bush is worth two of that in the hand If the world count themselves wise that can save themselves from danger and Gods servants fools for suffering be it so it shall one day appear who hath made the best match Oh say they we are sure of this we have it in hand that you look for is uncertain Well as uncertain as it is we will not change with you for we know whom we have believed If this be so then why may we not believe that Christs body is bodily in the Sacrament under the signs of Bread and Wine though our sense and reason say otherwise seeing our faith goeth beyond both Though faith believeth that which no sense nor reason can comprehend because God hath said it yet it crosseth not our senses and the things which are daily subject to the same wherein there is certainty If we might give no credit to our senses there would be no end of conceits therefore seeing all our senses say it is Bread and Wine we are to believe it to be no other Whom having not seen ye love Now of the fruits of Faith love and joy for its impossible for us to love him unless by faith we be assured of his love to us for we have not loved him but he us first so is it not possible but believing in him we should love him and his love must constrain us having done so wonderful things for us Then True love is the fruit of faith and it cannot be sundred from love to God and our brethren for his sake He that knoweth and believeth that he hath much forgiven must needs love much 1. This confutes the Papists which distinguish faith into formed and unformed and that this latter is sufficient to the salvation of the people Charity giving a form to it but we must know that there 's no true faith without it 1. It serves to confute that Slander wherewith they burthen not us but the Doctrine of the Gospel namely That Justification by faith onely is a Doctrine of licentiousness But while we establish faith we set up good works as who teach that they cannot be sundred Though works have no place in our Justification yet they are necessary to our Salvation 3. Perceive the force and power of faith faith made them love Christ though they had never seen him as which told them of so great things done for them by him whereby they could not but be exceedingly knit in love unto him and be content to suffer for him It s an encrease of love to love one we never saw for sight moveth much and draweth the heart but by faith we love that we never saw as we love many good Christians which we never saw because by faith we believe that they be members of Christ and fellow-members with us So we love Christ because we believe what great things he hath done for us and that we shall see him one day in his glory when we also by him shall be set in possession thereof so that if we believe these things we cannot but love Christ though we never saw him Faith is not idle but worketh by love to God and to our brethren and hereby we may try our faith as our love by the fruits thereof namely 1.
If we take care unfainedly to keep his Commandments in one thing as in another 2. If we love the brethren which are members of Christ so as we dare not harm them yea love them not onely because they have his image restored in them but are a part of Christ as it were and of our selves 3. If we be content to suffer for his sake and will not be pluckt from him but are vexed to see him dishonored by any 4. If we long for his coming that so we may be with him and married to him to whom we are already betrothed It s the Churches voyce and should be ours in particular Come Lord Jesus If the husband be gone a long journey his wife doth not much love him if she never desire his coming home 5. If in the mean time we desire to hear often of him and from him as the wife that loves her husband will send or be often at the Carriers to hear of her husband and receive Letters from him So must we frequent the Word upon every occasion where we may hear of him and of his great honor and glory and of his providing us a place there and of the glory there and how he would have us in the mean time to carry our selves taking heed of any other lover in his absence which also doth inform us That his coming draweth nigh and is at hand Thus to hear of him and from him as much and as often as we can we should be desirous By this Touchstone we may thus try both our faith and love In whom though now ye see him not yet believing Here 's the object of our faith the Lord Jesus Christ. The common people say They believe in God and trust in God which is in truth but meer self-deceiving for though when we believe in Christ we believe in Father Son and holy Ghost yet our faith must directly fasten it self upon Christ Jesus who hath wrought our Redemption and on our behalf suffered all things and so he must come in as a Mediator between the Father and us else how should we poor worms come to put our trust in that glorious God and being vile sinners dare to look for any favor at his hands but in and by him who without him is a severe Judge How dare any poor wretch put his trust in God for all good that knoweth not that he is his God nor how to bring it to pass Here also the Divinity of our Savior Christ may be noted for we may believe in none but in God If even he be cursed that putteth his trust in any other for outward things how much more for Salvation He created all things Tryeth the hearts Forgiveth sins Stilled the Sea with his word Raised the dead by his own power all which point out his Deity yea it appeared even in his greatest abasement He took upon him the seed of Abraham but in this seed were all the Nations of the earth blessed He was compassed in the Virgins womb yet even then at his presence John the Baptist sprang in his mothers belly He was laid in a Cratch but even therein was he worshipped by the Wise-men of the East He was hungry but he fed five thousand with five loaves and a few small fishes He slept but at his awaking he caused the winds and waves to cease He paid Tribute but out of the fishes mouth He wept for Lazarus but he raised him from the dead He was taken by wicked hands but then he healed him with a touch whose ear was cut off He was crucified and dyed but at the same time he darkened the Sun and shook the earth the vail of the Temple rent which made the Centurion say He was the Son of God He was buried but he raised up his body the third day He was manifested in the flesh but justified in the Spirit And it was necessary that he should be both else had he been no Savior for us which sheweth our gret misery and Gods great mercy Who should not embrace him that abased himself so low for our sins as if a King should rise from his throne and row in a galley-slaves room what then should not we be willing to do for him yea to abase our selves to any service he requires of us on the behalf of our brethren but how few embrace him how few entertain him with an humble and contrite heart Ye rejoyce The other fruit of Faith is joy being assured of so great things done for them by Christ and so great things prepared for them by him they could not but rejoyce for as the feeling of Gods wrath for our sins is fearful and cannot be endured a wounded spirit who can bear as may appear by the heavy cryes and complaints of some of Gods servants in agony of conscience O I am cast out of his sight I shall perish O what shall I do but especially by the desperate horror of the wicked who feel it so intollerable as that they cannot bear it as Judas who went and hanged himself for no man seeing and feeling himself under the wrath of God and no way to be freed therefrom but must needs wish he had never been or now were not or were a Toad or the vilest creature so contrarily they that feel themselves freed from this and called to the hope of so great glory must needs rejoyce as Joseph doubtless was a glad man when being delivered out of prison he was advanced to honor The way hereunto is true Faith Worldlings indeed think Christianity a dumpish estate but it s the onely estate wherein we may be merry and whoso is merry not being assured of Gods favor is a desperate person as if one were merry that hanged over a deep pit by a twined threed In the midst of their mirth the wicked have secret gripes as thieves condemned though they drink and play at cards yet to think that on the morrow they must be executed chokes them and their mirth The wicked also can be merry in nothing but some wickedness or other as if one should be merry when he eats and drinks poyson when he slashes and cuts himself for hereby provoking God they increase their own damnation This joy then coming from Faith comes not from our works or any thing that we can do These cannot bring sound peace to the minde or quiet to the conscience or joy to the heart for 1. We have many sins and therefore can merit nothing of God 2. We know by our selves that even many of them are unto us unknown who knows the errors of his life no man can say he hath found out all his sins or the corruptions of his heart so that he can say now here be no more 3. Our best duties be mingled with much weakness and imperfection so that though they may appear before men
businesses and le ts be over nay thou mayest be dead or meet with more ere they be gone 6. Voluntarily not be haled onely by pain and misery as Pharaoh God loves a chearful servant 7. Constantly not for a while as Joash but as Caleb and Joshua followed the Lord to the end yea when most revolted See the contrary punished in the Prophet that came from Bethel We must not be weary in well doing Reasons hereof may be these 1. Gods Soveraignty over us we Clay he our Maker 2. His Will a rule of Righteousness 3. His great mercies every way even to the worst but to his children wonderful ones 1. This condemns them that are so far from obeying and that in all things and after this maner that they will obey in nothing but as if they were set to cross the Lord what he forbids they love what he enjoyns they cannot away withal They live like masterless men as if they ought nothing to any were beholding to none What art thou not a piece of Clay the Lord thy Maker even he that threw Angels out of Heaven Adam out of Paradice opened the Earth rained down fire and brimstone on Sodom c. If his Soveraignty move thee not consider I beseech thee his Goodness Who hath nourished thee up given thee a comely body a reasonable Soul and so long kept thee that thou art not now in Hell What 's all this for that thou shouldst flie in his face that gives thee bread He lets thee hear his Word calls thee to Repentance c. Is it that thou shouldst tread these things under thy feet Oh thou art of thy father the Devil whose works thou dost and except thou fall down at the Lords footstool and humble thy self before him he will confound thee O consider this all ye that now forget God 2. It condemns such also as obey God to halves and in what they list in the mean time lying still in some beloved lust So Pharaoh obeyed so Herod and Saul But as Moses would not part with one hoof so will not God have us cast off any one Commandment God will have no parting Stakes The Devil like the Harlot would be contented with the one half but God like the true Mother will have all or none If God were so revenged of half-obedience under the Law what then now This halving is an Argument of no true Faith for that purifieth the heart also of no Repentance for he that repents truly of one sin repents truly of all Whosoever therefore thou art that dost thus thou art in the gall of bitterness and bond of iniquity thou art in the state of damnation If thou livest in the practice and love of one known sin profitable or pleasing this one shall be enough to sink thee down to destruction as one leak in a Ship may endanger the whole and one gate in a City open let in the Enemy 3. This rebukes the servants of God that yet walk not in that obedience that were meet but leave undone this and that duty slighting over others and letting loose their affections and lusts O this is not the chearful and constant obedience that we ought to perform in all things If neither his Authority nor his outward Benefits will move us consider we his love towards us in Jesus Christ that of children of wrath he hath made us his children that by giving his Son he hath freed us from Damnation and means to save us Oh the Name of Children calls for much obedience as the Name of Brethren should still all Controversie And this is the Argument which the Apostle here useth to perswade to obedience Oh we be Gods Children Children ought to obey their Parents there 's nothing more uncomely then the contrary much more we the Father of our Spirits Christ the natural Son was obedient to the death How obedient then must we be being but adopted ones Again That he hath called us to the hope of such an Inheritance what obedience doth this challenge For this is the force of the coherence of Verse 13. with those that go before Wherefore gird up the loyns of your minde c. That is Seeing God hath done such and such things for us let us trust perfectly on that grace that is brought unto us and walk obediently Yea the more we profit in obedience the more comfort we may have that we be the Lords and have true Faith the more will our comfort be also in our death So many of us therefore as can prove our selves the Lords do we labor to walk worthy hereof in all due obedience and for others that know not they are the Lords let them try it by obedience Many Covetous Usurers Oppressors Swearers c. will say they believe no be tryed by this rule If your heart stand to obey all Gods commandments it is so but while you live in any thing you know is sin you are voyd of Faith Other poor humble Christians that hate sin deadly and unfeignedly desire to please God in all things yet say they cannot believe Why who hath wrought these things in you Not flesh and blood they are the gifts of Gods sanctifying Spirit therefore they come from Faith as if we see a Sun-beam we say the Sun is risen if an Apple that is good we say there is a good Tree Except therefore you will say that men can gather Figs of Thistles or Grapes of Thorns you cannot deny but that you have Faith wheresoever Sanctification is there Faith went before O but I finde it but weak yet as long as it is in truth with desire of increase it presupposes Faith as if we see a Sun-beam though but dimly yet we say the Sun is up after it will shine out more clearly So we say it s a good Tree though the fruit be small at first so long as it is good If any shall say I feel in me no such thing now therefore I have no Faith what shall become of me Was it ever so with thee Look to the time past and thou must not deny the mercy of God shewed thee Thou canst not deny but it hath been so then thou hast had Faith then hast thou Faith still though it seem raked up in the ashes when thou with the bellows of Prayer and the Word and God with his Spirit shall blow away these ashes it will uncover it self and burn out again Not fashioning your selves c. There are two parts of Obedience or Repentance a dying unto sin and a living unto righteousness a renouncing of lusts and imbracing holiness a ceasing to do evil and a learning to do well an abhorring of that which is evil and cleaving to that which is good a putting off of the old man and putting on of the new he that hath the one hath also the other they
thereof Vnder what colour soever it comes Dan. 3. 16. and 6. 10. Acts 4. 19. and 5. 29. Exod. 23. 2. Mat. 4. 8. Mat. 16. 26. With the appearance thereof and Occasions leading thereunto Use 1. Deut. 32. 6. Dan. 4. 27. Means whereby to eschew evil Iob 31. 1. Psal. 39. 1. Use 2. Use 3. Simil. Use 4. Whoso avoids not evil cannot do good Use. Acts 26. 28. Acts 10. 38. Heb. 13. 16. Isa. 1. 17. Rom. 2. 10. Doctr. Christians must be doers of good Iohn 5. 29. Reasons Isa. 38. 3. Mat. 7. 21. Iohn 5. 29. Rom. 2. 10. Psal. 119. 6. Luke 1. 6. 2 King 23. 25. We must do all the good we can At all times In all places In all companies To all persons 1 Thess. 5. 15. In our general calling In our particular calling Though it be hard and difficult Luke 5. 18. Dan. 6. 10. Iosh. 24. 15. Eccles. 9. 10. Gal. 6. 10. Rom. 2. 7. And in a good maner Isa. 1. 11. and 58. 2. Iosh. 24. 14. 1 Chron. 28. 9 1 Pet. 5. 2. 2 Cor. 8. 12. Use 1. Use 2. Use 3. Mat. 7. 17. Mark 11. 21. Luke 19. 22. Use 4. Psal. 119. 20. See Isa. 1. 11. Use 5. 3 Iohn ver 11. Use 6. Christians must seek after peace See Acts 4. 32. 1 Cor. 1. 10. 2 Cor 13. 11. Gal. 5. 22. Eph. 4. 3. 1 Thess. 5. 13. Iames 3. 17. How we must seek peace Gen. 13. 8. Gen. 21. 32. 2 Chron. 18. 1. and 19. 1. See Rom. 12. Heb. 12. 14. Mat. 10. 34. Ier. 15. 10. Reasons Mat. 5. 9. 1 Tim 2. 8. Psal. 133. 3. Prov. 17. 1. and 15. 17. Prov. 21. 9. See Ier. Lam. Concordia parvae res crescunt discordia magna dilabuntur Mat. 12. 25. Use 1. Psal. 120. 7. 1 Cor. 3. 3. Iam. 3. 15. Rom. 2. 8. Use 2. See Prov. 1. 10 c. Use 3. Use 4. The enemies of peace to be avoided Pride Covetousness Frowardness Prov 16. 28. Talebearers Mat. 5. 9. Use 1. 1 Iohn 2. 1. The prevention of an Objection See Deut. 11. 12 Psal. 25. 16. 27. 9. Why Eyes Ears Face c. are attributed to God Use 1. Use 2. Whom we are to understand by Righteous and why they are so called 2 Cor. 51. 21. Simil. Use. Whom we are to understand by them that do ill The Lord careth for the Righteous Deut. 11. 12. Psal. 33. 12. 146. 8. Psal. 103. 13. Mat. 6 9. Isa. 49. 15. Iudges 5. 20. Iosh 10. 13. Psal. 33. 18 19 and 121. 8. Mat. 16. 30. Zech. 2. 8. Obj. Sol. Iudg. 6. 13. See Psal. 32. 6. Isa. 45. 2. Obj. Sol. Psal. 37. 19. Use 1. Psal. 23. 27. 1 King 6. 16. Use 2. God hears the prayers of his Saints readily Psal. 145. 18. Isaiah 65. 24. Psal. 141. 2. 50. 15. and 69. 31. Iam. 5. 16. Ier. 7. 16. Ezek. 14. 14. Matth. 7. 11. Isa. 38. 14. 1 Sam. 1. 13. Ionah 1. 2. What prayers prevail with God Psal. 73. 25. How it may appear that God hears their prayers readily Rom. 8. 26. Hos. 14. 3. Prov. 50. 15. Matth. 7. 7. Psal. 22. 1. Why the Lord hears not nor grants not sometimes the prayers of his children Matth. 15. 23. Simil. 2 Cor. 12. 9. Simile Use 1. Use 2 Use 3. Dan. 2. 20. Simil. Use 4. Pro. 15. 8 29. Psal. 14 4. Isa. 29. 13. Iohn 9. 31. Hos. 7. 14. See Prov. 1. 24. Gods wrath and the fruits thereof are always bent against the wicked 1 Cor. 10. 6. Reasons See Psal. 9. 8 16. Rom. 13. 3. Why the wiced are not always plagued here 2 Thess. 1. 8 9. Use 1. Use 2. Patience and innocency of life are the way to escape harms from men Prov. 15. 1. Iudg. 8. 1 2 3. 1 Sam. 24. 18. and 26. 21. 1 Sam. 19. 4 5. and 14. 45. 1 Sam. 24. 18. and 26. 21. Use 1. Use 2. Some are so bad that they wrong the innocent Prov. 22. 22. and 23. 10. Use. Some hate the godly meerly for their goodness Gal. 4. 29. Numb 23. 8. See Rev. 17. 6. Psal. 16. 3. 1 Iohn 3. 14. Psal. 15. 4. Use. Matth. 18. 6. Such as suffer wrongfully or for Religion and Conscience sake are happy Use. Matth. 5. 10. 1 Pet. 4. 14. Reasons Iohn 15. 19. Phil. 3. 10. Acts 5. 41. Phil. 1. 29. Matth. 5. 10. Luke 12. 32. Iames 1. 12. Heb. 11. 26. We must tarry till God call us to suffer Acts 21. 13. Whether we may flee from persecution Use. Mark 8. 38. Mark 10. 30. Matth. 5. 10. Acts 5. 41. and 16. Heb. 10. 34. 2. Sam. 6. 22. Heb. 12. 4. A godly man is happy in what condition soever See Psal. 1. 1. 32. 1. 112 1. 126. 1. Ionah 1. 6. Use 1. Use 2. Fear is an enemy to constant suffering Matth. 10. 28. Luke 12. 4. Rev. 2. 10. Use. Rev. 21. 8. What it is to sanctifie the Lord God Iohn 3. 33. Rom. 4. 20. Faith the mother of constancy in sufferings Rev. 2. 2. 1 Iohn 5. 4. Luke 8. 24. Use. As we must believe Gods Truth with our hearts so must we profess it with our tongues Rom. 10. 9. Rev. 2. 13. Reasons Acts 26. 18. Use 1. Iohn 5. 39. 1 Sam. 13. 19. Numb 11. 29. Col. 3. 16. Use 2. Iohn 3. 19. Hos. 4. 6. Matth. 12. 30. Mark 8. 38. Use 3. Luke 12. 8. We must believe with our hearts before we can confess with our mouthes Our speeches must be accompanied with meekness and fear Use. What Conscience is Iames 2. 19. Rom 2. 15. Acts 24. 16. 1 Iohn 3. 20. Use 1. Use 2. Iames 2. 1 Iohn 2. 3. 1 Cor. 2. 12. The Offices of Conscience To bear witness Ier. 17. 10. 1 Cor. 2. 11. Rom. 9. 3. 1 Sam. 24. 10. and 24. 15. Psal. 7. 4 5. Iob 42. 3. 31. 5 7 c. Use 1. Use 2. Psal. 51. 4. Use 3. See Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. Isa. 38. 3. To give judgement before our actions See Isa. 30. 21. Psal. 16. 7. Obj. Sol. Use 1. Use 2. After our actions 1 Sam. 12. 3. Exod. 9. 27. Prov. 28. 1. 2 Cor. 1. 12 1 Iohn 3. 21. Isa. 57. 20. Acts 2. 37. Prov. 18. 4. Mark 9. 48. Use 1. 1 Cor. 4. 4. Use 2. Use 3. Simile Use 4. Simile Use 5. Rom. 2. 15. An erronious conscience what it is See Iohn 16. 2. Gen. 30. 18. A doubtful conscience what it is Rom. 14. Use. Psal. 119. 105. Whether a man doth sin that doth according to his conscience See Acts 26. 9. Whether a man do any thing against his conscience being erronious Rom. 14. 1 Cor. 8. 7. Whether it be lawful to do a thing with a doubtful conscience The several kindes of conscience Tit. 1. 15. The kindes of a still quiet conscience Drowsie Simile Secure Seared Eph. 4. 18. Luke 15. 17. Simile See Ioh. 3. 20 21. Means whereby the conscience may be awakened See Deu. 29. 19 See Acts
thoughts from Satan ibid. 10. How to be rid of them 289 11. How to discern them from those which arise from our own nature ibid. 12. How to prevent evil thoughts 290 13. How fleshly lusts fight against the soul 292 14. Believers are here strangers and pilgrims 293 15. Several properties of pilgrims applied 294 Verse 12. 1. REformation must begin at the heart 299 2. Christians are to have a good conversation 300 3. Our whole conversation must be good 301 4. Christians are to live godly even among the wicked 303 5. In the worst places God will have his and why ibid. 6. How to live holy among the wicked 304 7. Reasons to provoke to a godly life 305 8. The wicked speak ill of the truth of Religion and the professors thereof 305 9. This sin rife in these days 306 10. Good works the best way to put our adversaries to silence 307 11. The wicked have an eye on the godlies actions 308 12. What good works are ibid. 13. How necessary they are 309 14. A Christians perseverance in well-doing procures glory to God from others ibid. 15. To visit taken two ways 310 16. Conversion is the work of God ibid. 17. It s of Gods great mercy ibid. 18. No man can truly glorifie God till he be converted 311 19. So soon as a man is converted he will glorifie God ibid. 20. Even the slanderers of the truth may become converts ibid. Verse 13 14. 1. AN Exhortation with three Reasons to enforce the same 312 313. 2. Every man must shew forth his godliness in his particular calling ibid. 3. Ministers must labor to remove false conceits out of mens mindes and apply themselves to the state of their people 315 4. The duties of subjects to their superiors ibid. 5. God requires the same which is a reason for it 316 6. How the laws of Magistrates binde us ibid. 7. A distribution of Magistrates ibid. 8. A King is Supreme Governor over all in his own Dominion ibid. 9. Subordinate Magistrates are also so to be obeyed 318 10. Both the Supreme and Subordinate are sent of God 319 11. The end why Magistrates were ordained ibid. 12. Magistrates must punish evil doers ibid. 13. Magistrates should stand for well-doers 320 Verse 15. 1. IT s God will that we should obey 321 2. The godly by well-doing stop the mouthes of the wicked ibid. 3. They are ignorant and foolish which speak ill of the Gospel and the professors thereof 321 4. Every natural man is a fool 322 Verse 16. 1. THe prevention of an Objection 323 2. Naturally we are in bondage 324 3. Believers are made free by Christ 325 4. Wherein Christian liberty consists ibid. 5. Through mans corrupt nature even the most holy ordinances of God and best things are subject to be abused 328 6. Three restrainers of things indifferent 329 7. A Christian though free yet is still a servant 330 Verse 17. 1. THey are good Subjects which not onely obey their Magistrates but live well one with another ibid. 2. We are to honor our Superiors in six particulars 331 3. We are to honor our equals in two particulars ibid. 4. We are to honor our inferiors and why 332 5. We are to honor our selves 332 6. We are to honor both good and bad according to their places 333 7. Even in them that are most bad there 's something to be regarded ibid. 8. We are to love the persons of Gods children ibid. 9. We are not to love the fellowship of the ungodly 335 10. We are to love the fellowship of the godly 337 11. Rules to be observed by Christians in their private meetings 339 12. How God is to be feared 340 13. Commendation and signs of Gods fear 341 14. The duties of the first and second Table go together ibid. 15. The knowledge and fear of God is the fountain of all the duties we perform towards men 342 16. Differences between Religions and Civil honor 343 17. What honor comprehendeth and if due to the bad much more to religious Kings ibid. Verse 18. 1. GOds Word teacheth us in all things how to carry our selves 344 2. Ministers must stoop to the meanest of their charge ibid. 3. Even particular families are to be well looked to 345 4. The preventionâ— of Objection 346 5. Who meant by good gentle and who by froward Masters ibid. 6. Servants must be subject even to their bad and froward Masters ibid. Vere 19. 1. TO be incited to the performance of any duty its necessary to know that its pleasing to God 349 2. The actions of Gods children when pleasing to him 350 3. Why servants must do their duties to unconscionable Masters 351 4. How we may know whether we do our duties in conscience ibid. Verse 20. 1. ALl suffering is not commendable nor comfortable 353 2. On June 16. 1611. being the Lords Day there was such a grievous tempest of wind as cast away many Vessels at sea amongst others one passage Boat toward Ipswich with almost twenty persons and on the 18 day were two and thirty persons troden to death and bruised at a Play in Norwich 354 3. Patience in suffering for faults hath no reward with God ibid. 4. What it is to suffer wrongfully 356 5. What those must do that suffer wrongfully 357 6. It s commendable for Gods people to suffer for well-doing ibid. 7. How fearful their condition that hate others for their goodness ibid. 8. Such as are hated for well-doing must bear the same patiently 358 Verse 21. 1. GOd hath ordained his to undergo troubles in this world 359 2. In this world the godly suffer for well-doing 360 3. Christs sufferings an incitement for us to suffer 361 4. Christ suffered even for the meanest 362 5. Christ a patern for our imitation ibid. Verse 22. 1. AN illustration of Christs sufferings 362 2. Christ was free from sin ibid. 3. How the godly stand righteous before God 363 Verse 23. 1. CHrists admirable patience in his sufferings 364 2. Why we must not revenge ibid. 3. They that revenge themselves call into question Gods wisdom and justice 366 4. God is a righteous Judge ibid. Verse 24. 1. CHrists passion set out by the ends thereof 367 2. We must not be weary in meditating on Christs passion and hearing thereof 368 3. A Brief of the sufferings of Christ set down at large by the Evangelists ibid. 4. For whomsoever Christ dyed he dyed to kill sin in them 372 5. The two parts of Repentance 374 6. Christians must endeavor to mortifie their lusts 375 7. As we must be dead unto sin so must we be alive unto God ibid. 8. All that Christ suffered was for our profit 376 9. Christ dyed even for poor servants ibid. 10. Sin is a disease 377 11. Our bodies are subject to many sicknesses ibid. 12. Christ is our Physitian ibid. 13. Sin hateful to God ibid. 14. How we may speed in our suits to Christ ibid. Verse 25.
what colour soever it comes with the appearance thereof and occasions leading thereunto 441 26. Means whereby to eschew evil 442 27. Whoso avoids not evil cannot do good 443 28. Christians must be doers of good 444 29. We must do all the good we can ibid. 30. We must do all the good we can at all times in all places in all companies to all persons in our general and particular calling though it be hard and difficult and in a good maner 445 31. Christians must seek after peace 447 32. Covetousness pride frowardness tale-bearers the enemies of peace to be avoided 450 Verse 12. 1. THe prevention of an Objection 451 2. Why eyes ears c. are attributed to God ibid. 3. Whom we are to understand by righteous and why so called and whom by them that do ill 452 4. The Lord careth for the righteous ibid. 5. God hears the prayers of his Saints readily 453 6. What prayers prevail with God 454 7. How the same may appear ibid. 8. Why the Lord at some times hears not grants not the prayers of his children 455 9. Gods wrath and the fruits thereof always bent against the wicked 457 10. Why the wicked are not always plagued here ibid. Verse 13. PAtience and innocency of life are the way to escape harms from men 458 Verse 14. 1. SOme are so bad that they wrong the innocent 460 2. Some hate the godly meerly for their goodness ibid. 3. Such as suffer wrongfully or for Religion and conscience sake are happy 461 4. We must tarry till God call us to suffer ibid. 5. Whether we may flee from persecution ibid. 6. A godly man is happy in what condition soever 463 7. Fear is an Enemy to constant suffering ibid. Verse 15. 1. VVHat it is to Sanctifie the Lord God 464 2. Faith the mother of constancy in sufferings 464 3. As we must believe Gods truth with our hearts so must we profess it with our tongues 465 4. We must believe with our hearts before we can confess with our mouthes 467 5. Our speeches must be accompanyed with meekness and fear ibid. Verse 16. 1 VVHat conscience is 468 2. The offices of conscience to bear witness 470 3. To give judgement before our actions 472 4. To give judgement after our actions 473 5. An erroneous conscience what it is and a doubtful 475 6. Whether a man sinneth that doth according to his conscience ibid. 7. Whether a man may do any thing against his conscience being erroneous ibid. 8. Whether it be lawful to do a thing with a doubtful conscience 476 9. The several kindes of conscience ibid. 10. The kindes of a still quiet conscience drowsie secure seared 476 477 11. Means whereby the conscience may be awakened 478 12. The stirring ill conscience excusing accusing 479 13. A good quiet conscience wherein it differs from a bad quiet conscience 481 14. What a good troubled conscience is ibid. 15. Signs declaring the goodness thereof 482 16. The great benefits of a good conscience 483 17. How it is kept ibid. 18. A godly conversation is to accompany the zealous profession of our faith 484 19. A godly man will stand by the truth 486 20. The wicked are apt to speak ill of Gods servants ibid. 21. A godly conversation stoppeth the ungodlies mouthes 487 Verse 17. 1. VVHy we ought willingly to suffer for righteousness 488 2. It is better to suffer for well then evil doing ibid. 3. No afflictions comes to us but by Gods will 489 4. How far God hath an hand therein ibid. Verse 18. 1. CHrists sufferings an encouragement for Christians to suffer 491 2. How Christ was just and how we ibid. 3. Christ suffered for our good ibid. 4. The godly sow in tears but shall reap in joy ibid. 5. Several particulars laid down about Christs sufferings 492 6. Profit arising from the meditation thereof ibid. 7. All Christs sufferings make up one perfect suffering 493 8. The quality of the person that suffered and for whom he suffered ibid. 9. Why our Savior suffered and to what end 494 10. That Christ must have dyed and so did 495 11. The benefits ensuing by Christs death ibid. 12. Christ rose again from the dead 496 13. Why he rose again the maner of his resurrection the place the time 497 14. Why the Jews Sabbath was changed ibid. 15. The benefits hereof and duties to be performed 498 Verse 19 20. 1. A Further comfort to them that suffer for righteousness sake 498 2. Reasons against the Papists exposition of these words 499 3. That there are no such places as Limbus patrum and puerorum 500 4. Reasons against Purgatory ibid. 5. Why purgatory was devised 501 6. That Christ went not down to hel to preach to the reprobates 502 7. Gods Spirit preacheth in faithful Ministers ibid. 8. God will finde a time to right things when they are disordered 503 9. The woful condition of the wicked ibid. 10. Disobedience the cause of Gods judgement on the old world 504 11. Whether all those which were drowned were damned 504 12. Two necessary considerations 505 13. Disobedience the fore-runner of destruction 506 14. The sins of our times like those of the old world ibid. 15. Gods patience towards the disobedient aggravates their sin ibid. 16. The names of the godly mentioned to their honor 507 17. The old world then most disobedient when they should have been furthest from disobedience 508 18. Christians must use the means whereby to be freed from hell and destruction ibid. 19. Faith and Repentance an ark for the soul ibid. 20. How useful examples and ocular sermons are 509 21. Wicked men fear not Gods judgements 510 22. Weak means are sufficient through Gods blessing for our preservation 511 23. Righteousness shall not want its reward ibid. 24. It s good to be near the godly ibid. 25. No man can be saved by the goodness of another ibid. 26. The wicked though they escape bodily danger shall meet with everlasting judgements ibid. 27. There are but a few which shall be saved ibid. 28. The speech of an Arian at his death 512 29. Men and women be more excellent then other creatures ibid. 30. Noah and the old world a right picture of the good and bad in our age 513 Verse 21. 1. THe godly throughout all ages are saved by the same means 514 2. The uses of Baptism 515 3. Who is to baptize and who to be baptized ibid. Verse 22. 1. VVHat our Saviors ascension was that he did ascend why before whom and when 516 2. They that have charge over others must be careful to leave them in good plight ibid. 3. The place from which our Savior ascended with the benefits of his ascension 517 4. Three general Observations ibid. 5. The good Angels are subject to Christ who watch and guard us ibid. 6. The bad Angels are also subject to Christ 518 CHAP. IV. THe Contents thereof 519 Verse 1 2. 1. THe parts and meaning of
resemble God their Father who being holy requires that his children should so be even holy as he is holy whence may be noted That for the building up of Gods Church Doctrine and Exhortation must be joyned together Thus our Savior preached thus also the Apostles as the one must inform the judgement so the other pull on the affections which are as much or more corrupted then the understanding part wherby Knowledge Conscience and Practice may go together Knowledge without Zeal is blockishness as Zeal without knowledge rashness but better less Knowledge and more Zeal then more Knowledge and less Zeal or care of obedience Doctrine without Exhortation is to set a dull Horse in the way and not spur him on Exhortation without Doctrine is to spur a Horse forwards before he be put into the way the one is the Foundation the other the Building both which must go together Ministers that would go to work indeed must go with their tools use both Doctrine and Exhortation as he that would cleave a knotty Log must both use Beetle and Wedges the one without the other would be to no purpose We must be like careful Messengers not delivering barely our Masters message but earnestly entreating on his behalf We must not bear the ayr as it were multiplying words yea good words without a ground Neither must we deliver sound Doctrine strongly proved so leaving it but urge and apply it Practice being the life of all and people being unapt to make particular Application yea it is the principal part of our Ministery to draw on the will and to perswade and work upon the affections for want of which many finde but small fruit in their Ministery for people are grown to that pass that it is not the excellency and weight of the matter that will move which for the most part proves but a sound with the most if it be not whetted by some enforcement of Exhortation People also must not onely be willing but glad of this kinde of teaching suffering as the Apostle speaks the word of Exhortation but too too many had rather have general Doctrine then be called upon to Practice and examination In this Verse our Apostle Exhorts to stedfastness in Faith and to relie and trust on the Salvation to the hope whereof they had been called by the revelation of Jesus Christ even the Gospel of Christ and therefore to remove from them all such impediments as might hinder the same Those were of two sorts 1. Such as were in the understanding part implied in the first part of the Verse And 2. Such as were in their affections implied in the latter Gird up the loyns of your minde A borrowed speech from those that wore long garments which when they went any journey or were to stir about any thing they were wont to gird up lest they might be troubled or hindred thereby The meaning is this As men do thus gird and truss up their clothes lest they should be hindred in their work or journey so shake off all that may hinder you in going your Spiritual journey to Heaven and doing the work of the Lord. By the loyns of the minde we are to understand all lets in the understanding part namely all corrupt opinions about Salvation contrary to the Word Those must be reformed else can we not trust perfectly or hope to the end The Jews wanted not theirs nor we ours for the Jews 1. They looked for earthly promotion by Christ as a Potentate of the world This could not but much hinder them from trusting in him for Salvation This they must gather up if they would profit by him knowing that he is made of God unto them not ease riches c. but Wisdom Righteousness Sanctification and Redemption 2. They did still stick much to Moses his Law and Circumcision This also hindred them from resting wholly and onely upon Christ for Salvation This also they must tuck up acknowledging Salvation to be by him alone 3. They prized not Salvation at so high a rate as they should and this also was no small let unto Salvation For our selves How many corrupt conceits be in peoples heads that hinder them from Faith As some think that they be no great offenders and hope to be saved by good prayers good meaning civil life c. Others that it s no such hard matter to be saved but if that men call to God for mercy they shall do as well at the last as they that make all the stir These conceits be as it were the strong Castle of carnal People whereinto being once got all that we can say proves unable to beat them out Others hope to be saved by Christ who yet live in their sins Others think that if they should Repent and go to Sermons they should never be merry again Now these and such like must be reformed finding these lets we must gird up our loyns and remove them Nay even Gods good servants that are truly humbled in conscience for sin and â—it to believe hungring after Christ more then all the world as desirous to turn to him yet are held off by some false conceits O they be unworthy that God should forgive them Therefore he will not their sins be too many and too great and O if they could sorrow as deeply as some and serve God as well then they would hope c. and O they have so many corruptions and such a rebellious heart as they know God will not forgive any such whereas it is not that will hinder so as our hearts be unfeignedly bent to strive against our corruptions and serve the Lord in truth Neither do the very best prize so highly this Salvation as they ought we weigh not what God hath done for us in Christ This is the reason why we walk not more thankfully joyfully and zealously let us gird up these loyns rid our selves of these impediments up and be sound of these points and whatsoever thought would hinder us from resting on Christ Jesus for Salvation let us cast it from us as the blinde man did his cloke when he went to Christ. Be sober Sobriety is a vertue that keeps us not only from things unlawful but moderates us in the use of things lawful that we exceed not our bounds therein These may be referred to two heads Profits and Pleasures which we are most subject to abuse and are therefore dehorted from them For the former which is Pleasure thereto may be referred meat drink apparel recreation c. All which we must use soberly to the glory of the giver our own good and the good also of others 1. For our meat and drink we must neither be excessive nor over curious as Dives that fared deliciously every day making his belly his God we must eat to live and thereby be more fit for duty 2. For our apparel we must not
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
old time but rather being good and warrantable we are to follow it because Antiquity hath reverence joyned with truth yet we must not follow a thing simply because ancient evil is almost as ancient in the world as good better a new truth that is truth newly revealed then an old error This condemns the Papists most of them have no other reason for their Religion but Thus did our Forefathers So long and so long it hath been and shall we be wiser then they My Father and my Grandfather God rest their souls they did thus c. a poor blinde rule They walked in darkness and so went out of the way will you do so that have the light It s no more a rule for Doctrine or Maners to say Thus did our Forefathers they were of this minde and why am not I so to be then if any should Swear Rail Lye Curse and say I do but as I heard and saw my Father do will this go for payment trow ye Not with corruptible things as silver and gold The things whereby we are not Redeemed are silver and gold These he names in stead of all other worldly things as which answer all and by them Houses Lands yea the most costly things and most precious Pearls are bought By these men may be ransomed and redeemed out of bodily Thraldom but all the silver and gold in the world is insufficient to redeem even one man out of his Spiritual bondage See Mat. 16. 26. The Reasons hereof may be these 1. God hath no need of any of these things and they are his already The earth is the Lords and the fulness thereof The gold of Ophir and Havilah as are the beasts on a thousand mountains 2. Our soul is an immortal and incorruptible being a Creature that had a beginning but never shall have end Now gold and silver are things corruptible and vanishing therefore are not of worth or value to redeem or countervail the soul for there must be some proportion between the thing bought and the price given so is there not between the world and the soul of a man one soul is more excellent then the whole world 3. Sin is a transgression against an Infinite God and so deserveth an infinite punishment a death and that eternal and infinite now a death must be paid Gods justice hath set it down no such price therefore will be taken neither are these things infinite all the world is not 4. Many times even for a Trespass committed against men these things will not be taken for a recompence 5. These often when God sends some bodily judgement are unable to do men any pleasure nor can at all pacifie God 6. These cannot redeem a mans bodily life and save it from death for many would give much to procure that nor can they prolong a mans ones own brothers life an hour beyond his appointed time much less can they redeem his soul. 7. These cannot purchase Wit Learning Eloquence for those that want them much less Sanctification and Grace as also if a man were born Blinde Lame Deformed they cannot purchase Sight Strength or Beauty 1. This condemns those gross Absurdities nay Blasphemies of the Church of Rome they by Pardons and Indulgences sold for Money take upon them to forgive sins yea they give those to houses of Gentlemen for many years to come perswading also that by their Masses which they must purchase with their Money they shall be freed from Purgatory and sent to Heaven Among them belike the rich are in a good case they may sin freely but the poor are in an hard taking O cursed Blasphemy None can forgive sins but God onely yea whereas all the Silver and Gold of the world cannot satisfie for one sin yet will they set it at such and such a rate of Money It may be said to them as Peter said to Simon Magus Your Money perish with you because you think that the gift of God such a special gift as is the Remission of sins may be bought with Money 2. We must learn by any means not to hazard or sell our souls for Silver or Gold not for the whole world If a man should sell his soul for the whole world would the same price redeem it again no not if there were ten thousand worlds Then is it a very hard bargain to sel any commodity at such a rate as a man would give a thousand times as much for it again and yet must go without it what shall I say of the common sort which so basely esteem of their souls that they sell them away to destruction for toys of this world How many sell themselves to hell some by Robbery Bribery Oppression Simony Sacriledge Cousenage Lying Swearing c. others for a bare living and maintenance O poor woful Creatures They know not what they do They are like yong Heirs that know not the worth of their Inheritance and so part with all to some couzening companion for a Horse Dog or Hawk nothing to the true worth of it and then fret to think that they had such a living whereby they might have lived in good fashion all their life and now it s gone and they have nothing but like prophane Esau's have lost their birth-right O if men knew the worth of their souls they would then despise the whole world if it were offered for them but an Omnia Dabo pulls most of the world upon their knees to worship the Devil Many Shop-keepers say they would not give their lying for Forty pounds a year but poor blinde Creatures yong Heirs if they gate Forty thousand pounds a year they were great losers for if they would give it and as much more to it it would not recover their souls again from Damnation thereby deserved Oh the soul lives for ever and sin casts it into everlasting Wo and Torment And for enjoying a few short pleasures of sin shall we throw our selves into everlasting torment Moses would not thus do but left Pharoahs court and the delights thereof which he could not hold without sin O le ts be wise at last and royally set such a price on our souls as if the Devil would say as he did to Christ All this will I give thee we may tell him he bids like an higler and if he would give us seven worlds we would not part with our Souls 3. We wust be more afraid of sin then of any thing else seeing the price is so great that must satisfie for it even more then the loss of all that we have If we should commit sin to save all we have we lose But how little account do men make of sin whereas nothing but Christs blood can satisfie for it If we were set to pay Twenty shillings for every sin we commit how shie would we be but considering that the very greatest sum
to set on to Religion O these Puritans are the vilest persons in the world even as the name of Hugenot in France was enough to help one to his death But let such take heed believe not all its malice speaks So take heed we believe not all we hear of particular Ministers and Christians some slandred one way some another Is this a new trick or rather is it not the old course of Satan to raise up such things to hinder men if he could from profiting by their Ministers or set men off from the profession of Religion It s more to be wondred that he raiseth not up ten to one therefore never condemn them in your hearts till you have tryed them Do them that equity ere you believe it ere you report it ask and expect if they have so carried themselves as they have deserved to be wel thought of before Is it not therefore a grievous thing that even such as profess the same truth and that have also good things in them hearing an ill report of their Neighbor Christian shall be too ready to believe it and report it to others but I hope saith he it is not true and so he tells it to another and so it encreaseth like a Snow-ball who should rather have stopt it when he heard it first and have used means to have come to the truth Verse 20. Who verily was fore-ordained before the foundation of tbe world but was manifest in these last times for you Verse 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God HE proceeds to speak of Christ as of one of whom he cannot make an end of speaking and describes him 1. By his Antiquity 2. By the time of his taking flesh and the reason of it He was fore-ordained before the foundation of the world there 's his Antiquity He was manifest in these last times for you there 's both the time and reason of his Manifestation Those for whom he was manifested he describes also 1. By their Faith in God 2. By the means whereby they did attain thereto namely Jesus Christ where 's shewed both why they did for the time present and might still also believe and hope in God namely because he raised him from the dead and gave him glory both which were for our good Who verily was fore-ordained before the foundation of the world Here the Apostle prevents an Objection He had said they were redeemed from their vain conversation which they had received from their Fathers by Christs Blood why then belike might they have said our Fathers lived and dyed in their sins and in their vain conversation or else they had some other way of being Redeemed and Sanctified and so God had no Church in former times yet saith the Apostle God had his Church among the Forefathers and such as were Redeemed Justified and Sanctified as well as we and that also by no other way then we for Christ though he came not in the Flesh till these last times yet he hath been the Savior of the world from the beginning in Gods counsel and the efficâ—cy of his death and merit So that first he answereth what they might have doubted of their Fathers and then shews Christs Antiquity that they might see he was not a new way devised of late and that after Four thousand years it came into Gods minde thus to redeem mankinde Oh No saith he it was ordained before the world and hath been in force in all times And this he speaks the rather because we are ready to suspect Novelty neither can we freely fasten our Faith upon any new devised way He tells then they may freely rest upon him as being the ancient way of Salvation But was manifest in these last times for you He adds these words to stir up their hearts to more thankfulness and duty who being so unworthy should yet have the vantage of all the Fathers Christ was but promised to them he was performed to themselves Now its worth much thanks to have a benefit promised of God who is so sure of his Word and to us so unworthy but then it deserves much more thanks when the benefit is performed Who was fore-ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained before The word signifieth foreknown as it s elsewhere rendred to shew that Gods foreknowledge is not idle nor separate from his Decree and Will as some think Now that Christ was ordained before the World he was he that was foretold by the Prophets signified by their Sacrifices promised to Abraham The seed in whom all the nations of the world should be blessed so to Adam The seed of the woman shall bruise the head of the Serpent yea he is termed The Lamb slain from the foundation of the world neither is this all He was ordained before the world Whatsoever God brings to pass in time as nothing nor the smallest or most casual thing but comes to pass by his Providence that he decreed beforetime for nothing comes to pass without Gods knowledge for then were not he infinite in Wisdom nor without his Will for then were not he infinite in Power How could this be seeing there was no need of Christ till after the world was made and man was the last creature that was made and that in innocency Was the remedy ordained before the malady The remedy was ordained before the misery was but not before the misery was foreknown to be Thus was the Lords order He before all time set down this to glorifie himself How In the Salvation of some of mankinde and condemnation of others Well how could he bring this to pass he decreed to make man male and female and to make them holy he decreed also to leave them to themselves that falling he might make a way for the glorifying of his mercy and justice which if man had continued righteous had been stopt up then he decreed to give his Son to redeem the vessels of mercy Now for his decreeing of Adams fall let it not seem strange he did not onely foresee but decree it yet so as he is altogether free from any fault thereof God Man and the Devil had all a hand in that action yet man and the Devil most guilty and the Lord most free as may appear partly by their diverse ends that they aymed at and partly by their maner of bringing it to pass Their ends God aymed to glorifie his mercy in saving some and his justice in condemning others a good end The Devils aym was to strip the Lord of any creature on earth to serve him and to overthrow all mankinde Adam and Eve they listened to the Devil counting God as it were a lyar that had threatned them when there was nothing so and envious of their good estate therefore thought without him to thrust themselves up into his seat and make
which went before both knew and saw Christ as Abraham though afar off So that here the Fathers are not excluded but he was manifest for us that we might have a fuller sight of him then the fathers their light was but dim in comparison of ours How much then are we bound to God and ought we not to have more knowledge and faith and shew more tokens of thankfulness then they But alas though we have the Gospel and Sacraments so clearly never did iniquity more abound Thus do we reward the Lord for his kindeness Who by him do believe in God He saith They believed how came he to know that he hoped so and in charity so judged of them as who willingly gave themselves to the profession of Christian Religion and for the same did undergo persecution Therefore I say he hoped the more confidently of them even as we may do of such Assemblies as these on the week days a man may hope better of them then of those which come by commandment as others of Custom not Conscience especially considering the discouragements they meet withal and their constancy notwithstanding A man cannot but think they should come for Conscience and expect better things at their hands then others which I desire you would be careful to declare well at home in your places and several dealings not onely to Gods glory your own comfort and winning on of others but stopping up the mouthes of the worst that are ready to pry into and speak all evil of the forwarder sort of professors By him We cannot believe in God but by the Son For 1. The Father dwelleth in the light that none can attain unto How then shall we come to him of our selves we being so poor and weak and he of so infinite Majesty As in the Summer we cannot directly look upon the Sun shining in his full strength but may view it in a pail of Water so must we see the Father in the Son who is the image of the Father and the ingraven form of his person 2. God is infinitely just and we extreamly wicked he a consuming fire and we stubble How then can we come to him believe in him or take comfort but onely in and by the Lord Jesus our Mediator who by his death hath made satisfaction to his Father and covered us with his righteousness He is the Way the Truth and the Life none cometh to the Father but by him By him we have boldness and access with confidence Its life eternal to know the onely true God but how shall that be done onely by Jesus Christ He therefore that would believe in God and have comfort thereupon must first know and believe in Christ Jesus even know him to be for natures and offices as he is God and man and believe in him as the onely Savior who reconcileth us to the Father 1. Therefore Jews and Turks believe not in God because they believe not in Christ and know him not 2. All are Hereticks that deny any of Christs natures or offices for we must believe him to be such as the Word declares him to be 3. The Papists which in effect deny his Humane Nature by standing for Transubstantiation and his offices Priestly by their Masses Satisfactions Joynt-intercessions his Prophetical by their own Traditions his Kingly by making the Pope head of the Church making Laws to binde the Conscience to forgive sins save damn c. Therefore they cannot truly believe in God and therefore it stands them in hand to know Christ aright and then to believe in him 4. This condemneth a number of ignorant creatures among us which will come to God but how by their good meanings good prayers good serving of God civil life and the like as others which seem better taught by their repenting and crying God mercy Oh this goes for current and in the mean time take no thought how his justice should be satisfied These may cry their hearts out to God and finde no mercy they must bring Christ their Surety in their hand and plead mercy for his sake and his satisfaction Such as were stung by the Fiery-Serpents could not be otherwise healed but by looking up upon the Brazen-Serpent neither we otherwise accepted of God then through Christ Humble thou therefore thy self confess thy sins judge thy self know Christ and plead his satisfaction That raised him up from the dead and gave him glory The Father is here said to have raised up Christ and yet the Son saith of himself That he laid down his life and took it to him again A. Whatsoever the Father did herein the same did the Son and the Holy Ghost The work is common to all Here I might speak 1. Of our Saviors Resurrection and shew how carefully all the Evangelists have recorded it with the witnesses thereof and how all the Apostles in their Sermons stood upon it and how the Devil and the Jews endeavored to hinder it and what great benefits ensue unto us hereby 2. Of his Ascension after forty days being on earth and how he changed his place and vanished not and how though absent in his Humanity he is ever present by his Spirit and how he is most highly advanced and how his Godhead was not thus advanced it was impossible nor his manhood by it self had such a name and such glory due to it but that the person of Christ God and man was advanced and how now he makes intercession and hath prepared a place for us but of these I have spoken at large on the Creed That your faith and hope might be in God Every one that believeth in Christ that these things belong to him may boldly believe and hope in God for all good for this life and that which is to come look for a full discharge of all sins for power to rise to a new life for a glorious resurrection look also on God with boldness by the intercession of Christ and be assured of expect and wait for an entrance into the same glory our Head is entred into Verse 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfained love of the brethren see that ye love one another with a pure heart fervently A Good life is an inseparable companion of Faith and Hope God having bestowed upon them the former the Apostle would not have them to be wanting in the latter Generally he exhorts to Sanctification vers 14. then particularly first to renounce their lusts ibid. then to embrace the contrary Holiness vers 15 16. This he divides into two parts 1. The fear of God which contains all parts of Piety towards God vers 17 18 19 20 21. 2. Love to our brethren which comprehendeth all the Duties we owe to them These two are knit in a comely order not to be sundred In this verse we have an Exhortation to true and
in them and onely lean upon Christ Jesus for Salvation and so become happy indeed They also hold that Peter is the head of the Church and Foundation thereof who would not wonder at their wickedness when as Peter himself saith it here of Christ and attributes nothing to himself But is it not confirmed by that of our Savior Thou art Peter and upon this Rock I will build my Church The Question propounded by our Savior was moved to all the rest as well as Peter and answered of all though by the mouth of Peter Christs meaning is That on himself whom he had confessed he would build his Church Would he build it on Peter then either on his Person or on his Faith not on his Person and how weak was his Faith which was so sore shaken by the speech of a Maid that could be no meat foundation to build on 4. Those fools among our selves who though they acknowledge no other foundation yet build not upon him but on their civil life their bare hearing of the Word which yet they do because it s commanded by Law and stands most with their safety and as the Papists but for their purse so they would not come to Church but for shame or punishment their doing as others do c. foolish Builders that build on the sand their house as every other that is not built on Christ by true Faith how fair soever in their own eyes will fall on their heads if any storm of trouble arise for the Gospel they will quckly yield and change as oft as Religion changeth and if no such change be yet at death they shall drop into Hell for want of a foundation as the five foolish Virgins were shut out of Heaven for that they had no oyl for their Lamps no stock of Faith to feed or back their outward Profession They that content themselves with any thing with any gift before they have got a true justifying Faith will fall away will perish may prove Persecutors or any thing They that so hear the Word as they never give over till it hath humbled them and brought them to Christ and they have found sure foundation on him and footing and grace to be changed these build upon the rock Therefore content not your selves with hearing the Word nay hearing it with joy and reforming many things nay that you have been troubled for your sins as some have wept for their sins at a Sermon but let it go over and wear away ere they came at Christ so bearing your selves in hand that ye are converted persons for afterward by your falling away or at your death it will prove nothing so and all for want of a foundation There be even now thousands in hell that have heard as many Sermons as ever you heard or ever shall 2. That Christ is a foundation and the onely foundation of his Church is no small comfort to all that believe on him They may quiet themselves amidst the multitude of contrary Opinions in the world or temptations of Satan to make them waver they may answer If Christ be not sufficient to save me I am content to be damned I 'le never seek other foundation you may well enough Again being built on Christ there be many enemies will lay Battery against you to beat you off but be of good comfort they may shake you indeed but to overcome you or pull you off the foundation it s not possible All the gates of Hell shall not prevail against you all their power shall not quail you As in a City the strength is placed at the gates as the Port-cullis and the Canon to keep from entrance so if Hell should plant all its force against a Christian yea the poorest Christian it shall never be able to prevail against him he is so surely joyned to the foundation by the Spirit of God that lies so fast Will Christ suffer his Building to be defaced or one member or the least joynt to be pulled out of his body Christ that prayed that his Disciples might be kept prayed also for all that should believe Living Christ is a living foundation not onely because he hath life in himself as he is the Living Bread the Truth and the Life but because he giveth life to others even all that believe in him Hence percieve 1. That Christ differs from all other foundations he gives life to his but whoso trusteth on any other shall dye eternally 2. An encouragement for all to come to Christ He is not such a one as can do them no pleasure but as he can and will save them so he will also put life into them that whereas before they were as dead as a stock to any thing concerning the glory of God or their own good no Wit Will Memory Affection no Hand Foot Tongue but all were stiff and stark lame to any good yea dead being joyned to him he will make them alive give them Wit Will and a Heart to that which is good so a Hand Foot and Tongue yea so change them that they shall be nothing the same but new Creatures Hence it is that some that were as very wretches as could be to their lusts that loved a Sermon Sabbath or good Exercise as a Bear doth the stake have yet by the preaching of the Word been brought to Christ the case is so altered with them that now they loath what they loved love what they loathed It is not a strange thing to see a man that loved money as his life and had no savor in any good to set as light by it as his shoes and to love the word that wrought this dislike in him So for a man that loved a pair of Cards and Tables and to ramble abroad on the Lords Day and who could not abide to take a book in his hand or to be in any Religious persons company now to abandon the one and to be earnestly affected with the other yet this Christ worketh in those that be joyned to him O come to this Christ Jesus humble thy self believe in him and give over thy self to him and though thou beest as bad as the worst he will so alter thee as thou mayest prove a worthy Christian. 3. This serves to uncase a number of Hypocrites that think themselves stones of this Building and hope to be saved by Christ and to be Believers and yet have no Spiritual life in them If you can shew me that Spiritual life that you have got from Christ to dye to sin and live to righteousness then you say something but there be no dead stones in this Building but living answerable to the foundation Therefore they that remain dead in their sins and old lusts or any of them Christ and they are assuredly as yet two and not one Shew your Christianity by renouncing all ill and by your love to good Prayer good duties in your Families and
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
the King of Heaven That your prayers be not hindred The third Reason Using them ill will breed Contention and so make them unable to pray at all or pray amiss Here note 1. That the husband should pray with his wife God takes it here for granted and that also constantly the course of their prayers must by no means be broken off This is their daily homage to God they have daily need of pardon grace protection direction in all their affairs all which must be prayed for This hath promise of blessing and herein all Religion is contained This condemneth most husbands that never pray with their wives they have no skill nor will hereto an argument of a prophane man void of all Religion dead in sin for where there is the least spark of grace there will be crying to God How do these live as much Religion in their Hogs-coats as in their houses they live like Swine most Families in stead of being little Churches be Heards of Swine which live as if there were no God How do these look for a blessing God hath promised none but to them that ask it what common blessings they enjoy they enjoy not as fruits of their Prayers If we desire to be accounted religious and would have any blessing of God let 's learn to pray 2. That whatsoever would interrupt our Prayers is carefully to be avoided Thus as we are to avoid worldliness an ill conscience and the like so also contention and wrangling both with our neighbors and wives That party is unfit to Pray whose heart is poysoned with wrath and malice the Prayers of such are loathsom being thus our Sacrifices will not be accepted at Gods altar O what a grievous thing is it to lose our prayers What else have we to help our selves with What judgements doth not prayer remove What blessing doth it not obtain greatly doth he lose that loseth the benefit of his prayers Therefore let us beware of contention and strife especially with our wives Let us always keep our hearts calm and fit to pray Who knows what need he may have of prayer and that more then ordinary As men keep their Horses for service in plight and breath so keep we our prayers in good tune keep we them as a Pinnace ready to send out speedily and come home laden else we may miss many a good purchase Verse 8. Finally be ye all of one minde having compassion one of another love as brethren be pitiful be courteous Verse 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing NOw he comes to certain general Exhortations that concern all sorts and states whatsoever and they tend to love and a peaceable and comfortable living together one with another Be ye all of one minde Not that he would have these Jews to be of one minde with the Idolatrous and prophane Gentiles amongst whom they lived but that being converted and believing Jews they would all consent and agree together in the matters of Faith and Religion of Christ that they would all embrace the Lord Jesus the onely Foundation and that some onely should not look for Salvation by him some by the Law and some by both but that all should seek unto him alone And as they were thus to agree in matters of Faith so also in their Civil affairs avoiding contention and strife The vertue then which is here exhorted unto is Unanimity a joyning together in one minde and one heart in one judgement and one affection For Unity in Religion though Errors be many yet there 's but one Truth which every one must know believe and walk in to Salvation Other foundation besides Christ there 's none all that believe in him shall be saved as they that miss of him building beside the foundation fall to the ground shall be ashamed and confounded We were all created in the Truth but since the fall become prone to error Christ is the Truth the Way and the Life and this are we to buy this is contained in the Scriptures for which we are to search Some foolishly imagine that every one shall be saved by his own devotion but its life eternal to know God and Christ Jesus whom he hath sent To be thus in one judgement in Religion is a great mean of peace as the contrary a great cause of dissention even disagreement in small matters makes alienations of affections much more in Religion This Jeroboam knew well he would not suffer the ten Tribes to come up to Jerusalem to worship as God commanded lest agreeing together they should fall from him but chose to set up a new kinde of worship at Dan and Bethel thereby to set them at oddes It s lamentable that so many are distracted into divers and innumeral Heresies and but a very handful have the Truth and be of one minde Some disagree from the Truth in the very foundation as 1. Heathens and Pagans living in strange kindes of idolatry being altogether ignorant of God and Christ. 2. The Jews that look for another Savior acknowledging the Father but not the Son but he hath that not the Son hath not the Father 3. The Turks that acknowledge the Old not the New Testament the Father not the Son 4. The Papists that hold some not all points tending this way as in the matter of our salvation parting the same between Christ and our selves 5. The Arrians and that base Atheistical Sect of the Family of Love c. Some though they differ not in foundation yet erre from the truth Such were the Donatists Novatians and such like of old as in our times the Lutherans beyond the Seas and amongst our selves the Separatists Those are led with a Spirit of pride and preposterous Zeal They were bred up in the Church and as soon as they were able to shift for themselves they spit in their Mothers face and call her Strumpet These be ungracious children they were never thus taught of Christ or his Apostles As we are to pity and pray for the former and that the Lord would deliver his poor people from the tyranny of the Turk and Antichrist giving the Gospel a free passage among them that with one minde and mouth they may glorifie God in Christ Jesus so for these Seeing there is little to prevail with them as having a proud conceit of themselves and their opinions le ts take heed we be not led away with them for herein they hazard their souls greatly that they forsake the means the Ministery of the Word and so may revolt or at least stand at a stay Whiles they be so quarrelling about matters of Controversie they neglect matters of Sanctification and Government of their lives Besides even among our selves that tarry in the Church there is odds and difference and thereby carnal worldlings
are fellows to the Saints Prophets and Apostles the honor is great the cause is good how base or grievous soever the punishment be Both John the Baptist and Barabbas were imprisoned Achan and Steven stoned and Witches and Martyrs be burnt the cause was not the same and in the cause the shame lies If a Christian as Paul be a prisoner and have chains on him and being demanded why he came there and is there so used if he can truly say It s neither for Treason nor Fellony I thank God but for preaching the truth of God to the world then it s well yea this will quiet his conscience when he knows its Gods cause who will take care of him strengthen him and receive him to glory If the will of God be so Here 's the other Reason We must be patient and comfortable in suffering for well-doing for its Gods will it should be so Here note that No affliction or persecution comes to us but by the will of God Whatsoever was done to our Savior Christ was done by Gods determinate counsel not an hair falls from our heads without our heavenly Father Christ foretold Peter of his bands before they came and so Agabus forewarned Paul of his which sheweth that they came by the will of God Obj. How can this be by the will of God seeing its a wicked thing and displeasing to God that his servants should be persecuted for well doing and he hath both forbid it and will punish the same Answ. As it comes from the Devil and persecutors it s a sin and they do wickedly and it s forbid but God hath an hand in it so far forth as it is good and he that brought light out of darkness can and doth bring good out of the evil of the wicked They intend evil but God good as in Jobs losses so in crucifying Christ Judas the High Priests the Jews Soldiers and Pilate did evil yet all this was by the will of God even so far forth as it was the mean of our Salvation and thereupon Peter that gave counsel against it was rebuked sharply so in the affliction of Gods children by the ungodly the devil and they of spite punish them for their goodness and to discourage them quite but God wills this for many good reasons as to try his that they which be approved might be known and to exercise and try their faith and patience and shew that they serve not in shew and for wages to confirm the truth not for it self for their sakes which are weak ones and to leave the others inexcusable to manifest the wickedness of the wicked and make way for the manifestation of the glory of Gods justice in plaguing them as the glory of God is made manifest by the constant and patient suffering of the Righteous which they could never have done of themselves 1. Here 's a comfort to Gods servants that we are not left here to the will of the Devil and wicked men to do what they list against us O no they are set their bounds beyond which they cannot pass The Devils could not enter into the Swine without permission nor go one whit further with Job then God gave Commission A Sparrow falls not to the ground without his providence and we are of more value then they The Lord appoints out our troubles and measures them they shall not be as little as we would for then should they be too little our tender nature loathing troubles and being unwilling to undergo the same nor so great as our adversaries would for then would they be too great but as God will The wicked are but the Lords drudges to scour us and make us bright They are his Landresses to wash us white not so little as we should be never the better nor so much as should rend the Lords linen 2. When we be ill dealt with in word or deed by the men of the world we should sit down quietly and bear it It s the will of God it should be so and he doth all things in infinite wisdom and lovingly for the good of his accordingly when Paul would needs go to Jerusalem where he was to be in great danger his friends said The will of the Lord be done thou mayest say If the Lord hath sent this to try me I pray God strengthen me if to chasten and purge me then to awaken me out of security and love of the world I thank God for it if he will any way have glory by me I am glad blessed be God it s his will I am content to wait upon him not but that we may with our Savior and the Apostle Paul plead our innocency as also use lawful means for our freedom if God see it good 3. But yet let the wicked think never the better of themselves nor look ever the more to be freed from punishment because its Gods will for they do it to no such end and therefore he will cast the rod into the fire when he hath chastened his children as he did by Ashur and the enemies he used to punish his people Did Judas or the Priests and Jews aym at the Salvation of the world in Christs death Nothing less Covetousness drave on the one malice the other If God brought good out of it what thanks to them He is to be praised for his goodness they to be plagued for their sin 4. We must not bring trouble upon our selves for in that we can have no comfort but if God bring us into it we may comfortably look up to him Vers. 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit ANother Reason to perswade to couragious suffering for righteousness sake from the example of Christ Christ suffered therefore need not we shrink or think much He that was just yea that just one therefore much more may we that be sinners and by infinite degrees deserve more grievous things then we suffer He for the unjust for us wretches and to take away our sins and reconcile us to God therefore ought we to bear somewhat for his cause that is most just and hath done so much for us Speak we first of the words briefly as they are the reason of the point in hand and then more particularly and largely of the matter contained therein namely The Sufferings Death and Resurrection of Christ. Christ suffered Suffered every way in Body Minde Name at the hands of men wretched and base persons misused him railed at him slandered him spit on him smote him scourged him crucified him between two Thieves c. Now The servant is not greater then the master If they misused Christ so what may we look for In thy sufferings help thy self with this meditation Christ Jesus suffered and what am I to him
what he calls the power of God our Apostle calls the Spirit both which are in effect one 2. Hereby cannot be meant the Fathers and godly for he speaks onely of the disobedient and Reprobate ones 3. He speaks onely of those that lived in Noah's time and no other age of the world 4. This Prison was an unhappy and miserable place and not Abrahams bosom nor the place of the Fathers 5. Even after our Saviors Resurrection when our Apostle wrote this they were then still in Prison therefore Christ had not delivered them nor fetcht them out but they that had been there were there still And where they say he went to Preach to the Reprobates this will not stand neither for he speaks here onely of the Reprobates of Noah's time and why should Christ in his soul go unto them rather then unto any other Besides to Preach to them and do them no good nor intend any is against the nature end of preaching But that there are any such places as Limbus patrum Limbus puerorum or Purgatory the Scripture gives not any inkling 1. That the Fathers went to no such place is certain but that their souls loosed by death went to Heaven Jesus Christ yesterday to day and the same for ever They had the same benefit by Christ as we after their death 2. They also believed in Christ as well as we Abraham saw my day and rejoyced They ate the same Spiritual meat and drank the same Spiritual drink and so were partakers of the same benefits of Christ. 3. Their Spirits went to God that gave them they enter into peace and so not into the Prison 4. Abrahams bosom into which Lazarus was carried by the Angels was above not beneath an happy not a miserable place Christ therefore went not to fetch them out thence there being no such place For Purgatory they say there 's such a place in the brim of Hell where the pains be almost as bad as Hell pains and the fire as hot into which are sent the souls of the godly that dye in faith and repentance but yet have not suffered the punishment of their sins in this world therefore must make up their sufferings in Purgatory for they teach that for our sins and punishments both committed before Baptism Christ suffered but for those after Baptism though Christ takes away the sins yet the punishment must be suffered by our selves and that partly in this life by penances c. and the rest by suffering in Purgatory that for every sin is due seven years of payment in Purgatory and therefore the Pope gives Pardons sometimes for fifty sometimes for an hundred years c. and therefore they say Masses for the souls of them that have been dead many 100 years and when they have suffered for all their sins paid the utmost farthing then come the souls out after they have been a while refreshed in a fair green field ful of pleasant flowers which is hard by Purgatory then they go up to Heaven notwithstanding oftentimes through the mercy of the Popes those pains are mitigated We say 1. That as they themselves do not agree about the place c. So neither is it otherwise grounded but on unwritten verities The Scriptures mention but two places whereinto the souls go immediately after death Heaven which is for the godly and Hell which is for the ungodly for the godly that they do immediately go into an happy place all the Scriptures sound with Simeon they depart in peace go not to Purgatory scorching pains Christ is to them as in life so in death advantage Having finished their course henceforth there 's laid up for them a crown of righteousness They have after the dissolution of their earthly Tabernacle a building of God an house not made with hand eternal in the Heavens Christ hath prayed for them that they may be where he is even in Heaven The thief on the right hand had as much need to have gone to Purgatory as any other yet on that day wherein he dyed he was with Christ in Paradice Blessed are they which dye in the Lord saith the Spirit for they rest from their labors After death presently comes the judgement that every man shall stick to Among all those things which God spake to Moses there 's not a word of this among all the Sacrifices that God ordained there were none appointed for souls in Purgatory and amongst all the cleansings and purifyings of all kinde of impurities of Leprosie and Issues c. there 's not a word of this What was God so unmindeful of his Church and people then Neither is there in all the new Testament any word for it 2. What a wretched thing is it to hold that our sufferings should satisfie the wrath of God and punishment of our sins when the least sin deserves eternal destruction both of soul and body And for their distinction that Christs death gives power to the pains of Purgatory to satisfie is an idle and ridiculous conceit 3. To say that Christ should satisfie for our sins and take them away but not our punishment is it not a wicked abuse of Gods justice where he forgives the sin doth he not also forgive the punishment True he chastens his servants but they are no part of satisfaction of his justice onely a means to prevent sin to come and humble for that which is past as if I had a quarrel against a man I might forgive him and yet if I see him in an Appoplexy or Swoon I may hit him a blow to fetch him again The truth is Purgatory was devised partly of a blinde and curious devotion of some Monks that thought that they that had some beginnings as they thought of goodness and so dyed it were no reason they should be damned c. who were therefore to be purged in Purgatory and so come to Heaven and that seeing most men have much sin in them even when they dye it were unreasonable they should go straight to Heaven for no unclean person shall come there and therefore they must suffer and be cleansed in Purgatory Who doth not see the absurdity of these conceits when the Scripture saith Whosoever believeth in him shal not be condemned that whosoever dyeth in the Faith all their sins and corruptions are done away and they received into Heaven But principally the Pope and his Clergy out of covetousness were chief founders hereof for hereby they did infinitely enrich themselves and every where enjoyed the very fat in the Land It was devised for the pampering of the living not the punishing or purging of the dead Through their covetousness meeting with the peoples ignorance Purgatory was hatched But what a cruelty is this of the Pope who hath power as he saith to deliver as many as he lists out of Purgatory yet will suffer so many so long to
then more sparingly to us more plentifully then under types to us the body is revealed 1. This confutes those that think that those before the Law were saved one way they under the Law another they under the Gospel another 2. It confutes them that hold That every man is saved by his own devotion and religion whatsoever it is so he be zealous in it and live orderly This they would prove hence namely That the Jews were saved by observing of a few Rites and Ceremonies a false foundation must needs lay the building under foot Do not we see that when they were even most zealous in Ceremonies that yet the Prophets cryed out that God was not content but called both for Faith and Love Besides what a folly is it to think that every man shall be saved by his own Religion Is any thing pleasing to God but that which himself hath appointed in his Word not our conceit but his wil is the rule of his Worship The Word sends us to Christ in whom alone God is well pleased without him there 's no Salvation for any 3. It confutes those among our selves which hope to be saved by their good meaning good prayers civil righteousness by their repenting and crying God mercy c. All these are blinde Sodomites they grope for a door where there 's none wil but hit their heads against the wal to their destruction O how happy are we that there being but one way of salvation known but to a few it should be so clearly made known to us were we so happy as to make it good to our selves That they might be judged according to men in the flesh c. Here note from the end of the Gospel that The Gospel calls for sanctification and all the parts thereof for as the Law hath Commandments so hath the Gospel it cals for faith and repentance and in this latter obedience to all the Commandments of the Law The differences are 1. The Law requires obedience but gives no power the Gospel doth both 2. The Law requires strict obedience to the utmost the Gospel requires an upright endeavor onely and to believe in him who hath performed it perfectly The Sacraments and Sacrifices of the old Testament called for this even for truth of heart for faith repentance God bade them circumcise the foreskin of their hearts and under that Law of purging all leaven out of their houses the people were called to repentance So Baptism and the Supper of the Lord the appurtenances of the Gospel call for Sanctification And doth any thing more cal for mortifying of our lusts living to God then the death of Christ for sin wherein we see how hainous a thing sin is in Gods account as also the unspeakable love of God to us in giving Christ thus to dye for us The death of Christ should be a great corrosive to eat our sin This was the end of Christs suffering for us Will Christ dye for a man and yet have no use of him after but that he may live as he list assuredly God would never cause his Gospel to be preached but to bring men to Sanctification 1. This confutes as well the Papists for affirming that we preaching Justification by Faith onely preach a doctrine of liberty to sin but on the contrary this doctrine doth notably establish good works as those among our selves that cry out upon going to sermons O say they we see none worse then they they will deceive they will cut their neighbors throat but of most this is a lye but if some be so let them know that the Gospel teacheth them not so to do 2. This rebuketh those carnal wretches which live under the Gospel yet abide still in their sins They think the Gospel brings onely tidings of salvation but requireth no amendment or mortification If Paul Tit. 2. had gone no further but stayed at Bring salvation we should have had a number of Christians but his other words teaching us to deny ungodliness and worldly lusts and to live soberly c. O this part they cannot away with so they could willingly hear Come unto me â—ll ye that are weary c. but not take up the Cross but God hath joyned them together and they cannot be separated he that hath the one must have the other as he that was to have the inheritance was to marry Ruth Hence it is that multitudes have in their mouthes They hope to be saved by Christ and yet remain in their lusts without mortifying the same or giving up themselves to God in an holy life Thus is it with ignorant persons prophane persons civil persons worldlings and hypocrites What impudent wretches are these They hope to be saved by Christ and yet live in their sins thus making Christs death to be a license to all evil Sundry deceive themselves in these days some content themselves with an outward profession some are haply at some times humbled and thereupon conceive themselves to be converted c. but let every man try himself by his Sanctification If this was required of them that lived before Christs coming who had dimmer light and more sparing means and promises then we then think what 's required of us that have heaven set open to us and all the Fathers minde revealed yea Christ dead risen ascended and all fulfilled 3. For Gods children which do indeed hope for Salvation by Christ and have yielded obedience to the Gospel in some measure there is nothing that can become us better then to labor to profit in mortifying our lusts and to shew the fruits of the Sprit more plentifully and powerfully in our lives Every Sermon and Sacrament should put new life in us For what is the profiting by the Gospel but to dye to sin and live to righteousness daily by an effectual knowledge of Christ Jesus O it s our great fault that we grow so slowly that we get not a full mastery of our lusts that sometimes we shrink at the yoke of Christ as thinking some part of it too strait and desiring more liberty who yet thought we could never do enough for the Lord O that our actions should favor so much of the flesh and so little of the Spirit O that we might encrease in our zealous affection to God for his love in Christ and for the Gospel and that our behavior may be daily more answerable thereto as our Salvation doth more nearly approach Vers. 7. But the end of all things is at hand be ye therefore sober and watch unto prayer THe former part of this verse may be either a reason of the exhortation past and that from the shortness of the time to come or of the Exhortations ensuing unto sobriety watchfulness in prayer charity hospitality c. The end of all things is at hand The end of all things not of men onely or of some creatures not
thy felf as lay hold on Christ for Salvation If any man speak c. Whoso is in the Ministery ought to Preach no gift makes a man a Minister allowed of God but the gift of preaching even to be able to open the Scriptures soundly and apply the same wisely to the peoples edifying How shall they believe in him of whom they have not heard saith the Apostle and how shall they hear without a preacher and how shall they Preach except they be sent That is gifted and quallified by God for the place even being able to do that which is apt to convert souls which no gift else can do but that of preaching the Word The Scriptures read are but as a goodly Carpet folded up together but by preaching the beauty thereof appeareth This our Savior enjoyned his Disciples and the same did the Apostle Paul require of Timothy 1. This rebukes those which howsoever having an outward calling they stand in the room of Ministers and therefore their actions are not to be counted void or nullities run before they are sent are blinde watchmen Messengers without an errand dumb Dogs as Idols having mouthes but speak not c. 2. This rebukes a number of silly people which conceive it sufficient if their Minister be but a Reader We have a very honest man will such say true he cannot preach but he doth his good will and we can desire no more of a man and a very fellow-like man he is c. But if it happen they have a godly Preacher what is their note then we have a Minister I would we had never known him some say he is learned and he preacheth indeed but he is so troublesome he hath spoiled our Town quite we were all as quiet as could be till he came but now there is such finding of faults and bringing up new Orders as we cannot tell what to say a good many of the best of the Parish will do what they can to remove him c. Thus the world loves reading Ministers They say of Schollars they be the most conscionable They care not how little they have for their money but its true also of a number of silly miserable people They can have no more of a man then his good will they say But they would not say so of a Carpenter or any Workman or Servant they hire if they do not the business they are set about they would have others Let him speak as the Oracles of God That is both Preach the very Truth and Word of God and as its meet or as it becomes the Word to be handled Ministers must Preach the Word of God they must not deliver any thing to their people but that which they have received of God So did both the Prophets and Apostles they stand in Gods room and are to bring his Message neither must they deliver any word whereof they may not truly affirm Thus saith the Lord This is the Word of the Lord Nothing else feeds the soul other things are poyson or chaff yea we may answer for what we say before God upon our salvation or damnation 1. This reproves divers as namely such as by their erroneous Doctrine destroy souls they give in stead of an egge a scorpion and for food poyson Such as by telling strange and forged miracles of this and that Saint endeavor to uphold one lye of Popery or other Such as teach mens traditions or their own devices and opinions contrary to Gods Word Such as wrest the Word of God and discourage the hearts of the godly and strengthen the hands of the wicked making their Text speak what God never meant Such as Preach Gods Word but so mingled with mans inventions as they Preach not Gods Word but their own fancies Thus many stuff their Sermons with Authorities of men as of Heathen Poets Philosophers Historians and that in strange tongues which though turn'd into English yet what a loss of time what a breaking of the peoples attention must there needs be hereby what thrusting upon people mens authority use indeed may be made of those in private and humanity serves as well as an handmaid to Divinity but its Gods Word onely which can stablish the Conscience If we use them publiquely the same must be done sparingly to special purpose on some special occasions as when we have to do with Atheists c. and not to the common people 2. This may instruct people that they hear nothing at least receive nothing but the Word of God My sheep hear my voyce saith our Savior and a strangers voyce they will not hear Therefore they must be able to try what they hear we must not be like children carryed about with every wind of doctrine Solomon counts it the property of a fool to believe every thing if we should in stead of being fed we might be poysoned we must with the Bereans search whether the things we hear be so and so they were neither curious nor captious yet they would receive nothing but the truth A man may tell money after his own Father not because he thinks he would deceive him but because he may be deceived we take not upon us to have dominion over your Faith that you should believe whatsoever we say because we say it but if it be not according to Gods Word take it but upon exchange All that we hear and Ministers deliver must be according to the Scriptures which is the rule and touchstone and when people have knowledge and can try what we â—each we should be far from being angry and saying It was never merry world since every Taylor and Shoemaker could talk so much of the Scriptures and finde faults with mens preaching would we have the peoples eyes out True the Papists cannot abide it in the people but tell them They must believe as their Ministers believe c. This is as bad a sign in them as may be But alas we have cause to complain of peoples ignorance it were even just with God to let them fall into the hands of deceivers as having got no knowledge all this while Ministers must preach as it becomes the Word of God even with all reverence and authority with all courage and boldness yea so as that they declare by their lives that they believe it to be Gods Word even by being first in the practice thereof and obedience thereto 1. This serves to reprove divers as namely those that mingle tricks and conceits to tickle the ear and are all in their Inkhorn terms riming and running on the letter c. together with those that have itching ears and delight in such things It s a sign of a sickly ill disposed stomack to whom the wholesom food of the Word is not sweet except it have some such strumpetly sawces Those that through sear keep back Gods counsel not revealing his whole will those that live daily in
to believe the truth and be bolder to defend it Again if we look to the state of the Church and faithful Servants of God in former ages we need not think it strange for its the way that they have all gone Abel Isaac Jacob the Prophets Christ his Apostles the Primitive Church thousands under the Roman Emperors not a few even in this our Land in the Reign of Queen Mary c. Indeed the Devil is ready to make us believe that our case is worse then any bodies and that there were never any as we which is that he may make us murmure and drive us to desparation or to flinch whereas its a very lye for we are in no such case but the Saints of God have been in as bad in the same in worse This duly considered will be a means that afflictions shall be better born Which is to try you Here 's the Reason of the Exhortation The end of persecution is not to destroy the good but to make them better as the gold is tryed by the fire afflictions persecution chiefly are sent to try what we be and in what state not but that God knows it already but he would have us also and others to know to our comfort or humbling They are of great use As 1. To try whether we have any truth of grace in us whether we be any thing or nothing sound or hollow true friends or hypocrites such as are built on the rock or sand Many that now think well of themselves will never be able to stand and many mean in their own and others eyes would hold out A man is never tryed till adversity comes as a Soldier is in the Battel a Marriner in a Storm a Friend in time of need Who would have thought the seed in the stony ground would have flincht few so good as they in most Parishes If these would not abide what shall we think of most amongst us persecution as the fan of one heap makes two and as the fire separateth the gold from the dross Labor then for a true faith of the right stamp who knows but that God will send a tryal let 's labor to be so provided as we may be good wheat to abide by it and not chaff that will flie away that we may be gold fit to be Vessels for the Lords use not dross to be burnt up with unquenchable fire Onely true believers will hold out all others will flinch le ts now look to our selves lest we making a fair house not onely in the sand it fall and our fall be great and we having begun a piece of work leave it in the mid way to our perpetual shame But they that are proved to be sound and to have true Faith it s a great Comfort and Crown to them Who would not have his Sword or Gun tryed ere he went to the field A little tryed Faith is better then much tryed Gold then much Faith in mens tongues and conceits 2. To try what measure of grace we have whether as much or more or less then we thought for some over-prize themselves and some do on the contrary Who would have thought Peter had been so weak after such bold protestation Who would have thought Abrahams Faith so great as it was or Jobs both Faith and Patience Though the Lord would kill him yet would he wait on him What do thine afflictions bewray If more grace then thou thoughtst be thankful if less be humbled and apply thy self to the means more carefully 3. To purge purifie and refine that measure of true grace that 's in us In the days of Peace and Prosperity the best men are subject to gather soil as standing waters putrifie bodies without exercise prove full of gross humors In prosperity we gather pride security teachiness self-love too much love of the world these God purgeth away that our Faith and Grace may shew themselves in their bright colours as the Vine having the superfluous branches cut off proves the more fruitful Never do Christians shine so bright as in affliction or presently after it But rejoyce Here 's the second Exhortation We must be so far from thinking it strange when we are persecuted as that we are then to rejoyce But how can this be will some say To rejoyce in mockings imprisonments cold irons tortures c. seems impossible and the rather for that no affliction for the present is joyous but tedious To the flesh these things be tedious yet there is cause to make us rejoyce in them Though a natural man cannot do this as being impossible to flesh and blood yet grace and a good measure of faith and an heart mortified to the world and taken up with the desire of a better life will do the same A man may both grieve and yet rejoyce in the same thing in diverse respects as them that saw the Temple re-edified some wept namely the ancient men some again rejoyced namely the yong men the one because it was no better the other because it was as it was both which might have been in either of them As a man may be glad that he hath a childe departed in a godly maner and yet grieve at the loss of his childe so if at the fall of a Scaffold where many lost their lives we have had a childe that broke his Arm we are sorry at that but glad that he scaped with his life Thus the Apostles rejoyced thus Paul and Silas thus the Thessalonians thus the Christian Hebrews thus the Martyrs throughout all ages Such a thing is Faith it s not a Conceit but that that makes things absent so present as that we can be content to endure present pain for joy to come and to lose things present for happiness hereafter Thus have many of Gods Servants done so that God requires nothing of us but that he hath enabled many to do yea ordinary Christians like our selves nay not a few even of the weaker Sex 1. This rebuketh the woful unbelief and hypocrisie of most of the world which though they profess the Word in prosperity yet in adversity they shift for themselvs make friendship with the world and will suffer nothing for Christs sake or his Religion they are ashamed of Christ here of them will he be ashamed hereafter now saving their lives with an ill Conscience they shall lose life eternal 2. It rebuketh even the Servants of God who are so loath to suffer or abide any hardness We can hardly abide a frown of our Superior or an hard word or a railing speech but we are cast down and disquieted about it yea many pull in their heads and step back and think it s not good to be forward and so come to Jesus by night How will we suffer imprisonment and loss of all we have how endure the fire and especially with joy This is too much tenderness it