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
Have no league of Amity with them to have common friends and enemies as to help them against their enemies or crave their help against ours There be some that speak minsingly of the Religion of Rome as that there be indeed sundry differences between them and us but that they are petty and mean ones and of no great moment but such as if we would yield a little and they a little there might be a reconciliation made Wo be to such dawbers that would go about to reconcile God and the Devil Light and Darkness c. There are sundry differences which are main ones and against the foundation and such as except they will renounce we neither can nor must ever joyn with them So of the Papists themselves some will speak very favorably O they be good honest men and many good things they do if it were not a little for their Opinions c. Do such speak wisely they be abominable persons for they be Idolaters and those God calls abominable worshipping other Gods and the true in a false maner namely in Images If they were Murtherers and would take away our lives Adulterers and would abuse our wives Thieves and would take away our goods O we would cry out upon them and say They be abominable but we have no feeling of any thing which hurts our souls nor of that which is foully against God and his glory it s an Argument of self love and little grace It should go more to our hearts that its against GOD and his glory then any thing that were against our selves any way We ought to pray to God to convert them or remove them and that they may be curbed and their eyes may fail ere they have their desire of Toleration of their abominable Religion For the Idolatry among our selves Some conceive of God as of a God onely merciful and not just which emboldens them to go on in their sins without fear or care supposing that when they have abused him at their pleasure all their days if in the end they utter but a few good words to him he will be as well pleased as if they had served him all their time This is to conceive an Idol and not God for he is as just as merciful the one no more then the other Sundry also among us make a god of their Belly Profits Pleasures Honor Children Ease c. seeking onely these setting their heart and delight in these trusting in these yea to compass these not caring though they offend God for whatsoever a man loves more then God or trusts in besides God he makes it his god Thus the glutton makes his Belly as the covetous man his Wealth his god O vileness and extreme baseness We that live under the Word preached should learn to know God to be All-sufficient and to labor to make him our portion and inheritance our joy and our castle He that hath God hath all he that wants him in the midst of all hath nothing Blessed is the people so the person whose God is the Lord not who are wealthy have great friends c. and who accordingly love him above all set him up in their hearts trusting in him onely satisfying themselves in him yea him alone and loving all other things in and for and under him Others there are that profess Religion and worship God indeed but in a false maner they pray but depart not from iniquity hear the Word but hate to be reformed are baptized but keep no Covenant receive the Lords Supper but without Knowledge Faith and Repentance but God he is a Spirit and therefore will be worshipped in Spirit and Truth They that worship him as most do they worship an Idol namely Such a God as is content with the outside with Ceremonies but so is not the true God the service of such is abominable against such judgements have been both denounced and inflicted See 1 Sam. 15. 23. Psal. 50. 16. Isa. 1. 11. and 58. 5. Jer. 7. 4. Ezek. 14. 33 27. Mic. 6. 7. Our outward worshipping of God must proceed from our inward Knowledge Love Fear and Trust in God and must be joyned with obedience and Reformation If thou repentest not of thine Hypocritical service thy wages will be according to thy work This makes Gods enemies speak ill of our Religion and hold off even because though indeed we worship God and profess well yet our peoples lives be so far wide we that enjoy the Gospel and the true means of the right knowledge and service of God ought not to worship the true God onely but in a right maner What though we be not Idolaters we cannot almost be so though we would yet we may and without repentance shall certainly perish for our ceremonious and Hypocritical serving of God and so much the rather because we had the means to bring us to the true knowledge of him which is denyed to the common sort of the Papists Assuredly we shall lose all our labor if we use it to no better purpose and our souls too among the Hypocrites Verse 4. Wherein they think it strange that you run not with them to the same excess of ryot speaking evil of you HEre 's the prevention of an Objection If we should now break off might some say and no longer live as we have done but take the course that you prescribe we should be wondred at as an Owl among Birds They would think strangely of us as of fools and mad folks and hate us and speak evil of us that we should not be able to abide it Others also might say We which have followed your counsel have made our selves a gazing stock and pulled all men upon our tops even those that liked us well before speak ill of us and what we shall do we know not The Apostle Answereth I know it is so with some of you and will be so with the rest but be not dismaid for as it s set down in the following Verse they shall answer for this wickedness at the time which God hath appointed when we shall receive the Crown of glory for our well-doing and constant continuance therein In this Verse note 1. The minde of the wicked towards Gods children their course seems strange to them 2. The effect hereof in their words They speak evil of them 3. The ground or reason hereof For that they run not with them into the same excess of riot Wherein they think it strange Hence note that Such as mean to renounce their sins and take an holy course shall finde much opposition undergo the hatred and ill will of most Lot was wondred at in Sodom as doubtless the old world wondred at Noah for making the Ark and Pharaohs Courtiers at Moses his choyce Michol mockt despised David in her heart when he danced before the Ark Nebuchadnezzar wondred that the three children refused to bow to his Image which others did Festus thought Paul mad In
A GODLY FRUITFUL EXPOSITION Upon all the FIRST EPISTLE OF PETER BY That Pious and Eminent Preacher of the WORD of GOD JOHN ROGERS of Dedham in ESSEX JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 2 PETER 1. 20 21. Knowing this first that no prophesie of the Scripture is of any private interpretation For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost LONDON Printed by JOHN FIELD and are to be sold by Peter Cole at the Sign of the Printing-Press in Cornhill near the Royal Exchange 1650. To the Reader THe Name alone of the Author of this Exposition and Commentary doth put a great price and value on it yea command thy reading and study of it It is the work of John Rogers Minister of Dedham in Essex written by his own hand Being dead he yet speaketh that is his Name is as a sweet savour poured forth and his praise amongst the Saints in all the Churches of Christ wheresoever he is spoken of this may be said of him That he was a burning and a shining light having a heart inflamed with love to Christ Truth and the Souls of men his words were as sparks of fire As his light directed his zeal so his zeal wrought with his light and made it powerful Animum non faciunt qui animum non habent Some Books are like a frosty day clear but dry and cold and leave the Reader in the same temper As in preaching so in writing also the stirring of the heart and affections should be endeavored as well as Information and such words be used and so set as may rather make a Sermon then a Tract and beget rather a love to the Matter as this Author endeavoreth then an opinion or an esteem of the VVriters abilities He was a Scribe indeed taught of God instructed and prepared for the Kingdom that is the Church of God having yea being a Treasure of things both new and old that is of all sorts of Doctrine and all ways of Application of them He was a Boanerges a Son of Thunder for the power and efficacy God gave unto his Ministry and a Barnabas a Son of Consolation too As the Thunder shaketh the Pillars of the Earth overthroweth the Rocky Mountains causeth the wilde and savage Beasts to fear and as the Lightning powerfully insinuates it self breaking the bones but not the flesh So was it the pleasure of the Lord to bring down by his Ministry the high and stout hearts of many rebellious ones and to lead them in subjection to his wil through Christ To throw down and to build up by him even as high as Heaven As the Scriptures give us the Genealogies of the Saints so many came out of Adam Abraham c. How numerous are the Children whom this Author hath had given him by God Many Families persons of all sorts and ranks in many Counties and Nations even so far as his sound went forth will and do acknowledge him to have begotten them to God and call him Blessed Reader read his VVorks and thou shalt know him work what thou readest on thy own heart that thou mayst be like unto him one of his children also which is the hearty desire of him who cannot but make this honorable mention of the Author and is May 1650. Desirous of thy good in Christ SIDRACH SIMPSON THE CONTENTS OF THIS EXPOSITION Page THe scope of this Epistle both general and particular with the several parts thereof and matter contained therein 1 CHAP. I. Verse 1 2. 1. THe sum and parts of the Preface 2 2. The several names of this Apostle and why so named ibid. 3. What names Parents are to give to their Children ibid. 4. Such as set forth Books ought to set their names thereto ibid. 5 Why some worthy men have not done thus 3 6. Wherein the Apostles differed from all other Ministers ibid. 7. A Minister must have an inward calling and an outward ibid. 8. Why our Apostle nameth his Apostleship 4 9. Repentance wipeth away our sins 5 10. Why the Jews were called strangers ibid. 11. Among them there were sundry believers ibid. 12. Gods Church here on earth is under persecution 6 13. Lawful to fly in the time of persecution 7 14. The large extent of the Church under the New Testament ibid. 15. The Apostles diligence and care in his charge ibid. 16. God hath chosen some to salvation 8 17. How we may know the election of others ibid. 18. Christians must so live as that even others may be perswaded they belong to God 9 19. Why God decreed to save some ibid. 20. The ends why we were elected 10 21. Sanctification the end of our Redemption ibid. 22. Christs obedience and sufferings the meritorious cause of our Salvation 11 23. Christs death is to be particularly apprehended by faith 12 24. A proof of the holy Trinity 13 25. Election the work thereof ibid. 26. Why Gods favor is to be sought ibid. 27. Ministers must labor that their people may be brought into Gods favor ibid. And may grow in grace 14 Verse 3. 1. THe sum and substance of the whole Epistle 14 2. Gods blessing man mans blessing man and mans blessing God 15 3. Gods mercies to be thought on and spoken of with admiration ibid. 4. We must not think or speak of God but with reverence 16 5. Why God is termed the Father of our Lord Jesus Christ ibid. 6. Gods Son why termed Jesus Christ our Lord ibid. 7. What meant here by Hope 17 8. Assurance of Salvation comes not by nature 18 9. The means whereby God works Faith ibid. 10. Why termed a lively hope 19 11. Gods free favor the cause of all our good 20 12. Man could not be saved without abundant mercy ibid. 13. The means whereby we are begotten to this hope 22 14. Benefits arising from Christs Resurrection ibid. Verse 4. 1. THe Kingdom of Heaven why termed an inheritance 23 2. The happiness of Gods people in heaven abideth for ever 24 3. Why termed undefiled ibid. 4. The Kingdom of Heaven always one and the same ibid. 5. God hath appointed to glorifie his Saints in Heaven 27 6. The prevention of a conceit of the Jews and of an Objection 28 7. Gods Children shall not miss of Heaven 29 8. To be particularly assured of Heaven a special comfort ibid. Verse 5. 1. THe prevention of another doubt 30 2. Gods Children have many Enemies to hinder their salvation 31 3. Christians cannot stand of themselves 31 4. Gods almighty power is sufficient to uphold us against all our enemies 32 5. Gods people are kept through Faith 33 6. How Faith bringeth us to Salvation ibid. 7. Christians must not look here for outward prosperity 34 8. The fulness of our happiness not to be had here 35 9. The
confutation of an Error 36 Verse 6. 1. VVE must rejoyce in the assurance of our Salvation 37 2. Religion reforms mirth ibid. And moderates lawful mirth ibid. 3. Being assured of Heaven we must rejoyce even in our troubles 38 4. Gods children must here undergo many troubles 39 5. Afflictions are tryals 41 6. Here on earth heaviness and rejoycing may stand together 42 7. The godlies afflictions are short ibid. 8. Afflictions come by the wise disposing of Almighty God 43 Verse 7. 1. A Qualification of their troubles 43 2. Affliction tryeth whether we have Faith 44 3. How we may try our Faith ibid. 4. Affliction tryeth whether our Faith be more or less then we take it 45 5. Affliction serveth to purifie and encrease Faith ibid. 6. Faith more precious then gold 46 7. Faith will be crowned at the last day 47 8 Christ will come on the last day to judge the world 48 9. The godly shall be publiquely rewarded 49 Verse 8. 1. VVHereat Ministers should aim in commending their people 49 2. Through Faith we believe even things above the reach of our reason 50 3. True love the fruit of Faith 51 4. How to try both our Faith and Love 52 5. Faith must directly fasten it self on Christ Jesus 52 6. A proof of the Divinity of Christ 53 7. Joy a fruit of Faith ibid. 8. Why no true joy can proceed from our selves 54 9. The joy of believers is unspeakable and glorious ibid. Verse 9. 1. EVery man is in danger of utter destruction 55 2. The godly by Faith do even here enjoy Salvation ibid. 3. No pains too much to get Faith 56 4. Salvation not the end or reward of our works ibid. 5. We cannot merit Heaven 57 6. Believers shall have also the salvation of their bodies ibid. 7. What those are to look for that follow Christ 58 Verse 10. 1. NO point touching Salvation is to be taught or received but what 's grounded on the Word 59 2. The Prophets took great pains to know the mystery of our Salvation by Christ ibid. 3. The Prophets and old Fathers were saved by Christ as well as we 60 4. The Doctrine of the Gospel not new 61 5. The Prophets foretold of Christ 62 6. The Harmony between the Old and New Testament 62 7. Salvation why called Grace 63 8. The Prophets did partake of Salvation though they saw not Christ in the flesh ibid. Verse 11. 1. VVE must endeavor to know what 's profitable to be known ibid. 2. The Prophets searched into this great mystery through the direction of the Spirit ibid. 3. Gods Spirit the Author of the Old Testament 64 4. A proof of the Divinity of the Holy Ghost ibid. 5. The sufferings of Christ foretold in the Old Testament ibid. 6. Why it was needful that Christ should suffer for us 65 7. Three degrees of our Saviors Victory ibid. 8. Through afflictions we must come into glory 66 Verse 12. 1. THe Anabaptists confuted ibid. 2. The Covenant of Grace one and the same throughout all ages 67 3. The Author Matter Form and End thereof ibid. 4. The difference about the measure given and persons to whom ibid. 5. Why God sent his Son no sooner ibid. 6. Why theirs was called the time of the Law and ours of the Gospel 68 7. God not to be charged with inconstancy 68 8. The same Gospel which was preached by the Prophets was also preached by the Apostles 69 9. The Apostles have left a perfect direction for all things needful for our Salvation 70 10. Why the Angels desire to see the perfection of the Salvation of Gods Church ibid. Verse 13. 1. DOctrine and Exhortation must be joyned together ibid. 2. The corrupt conceits of the Jews about Salvation 72 3. The corrupt conceits of Christians about it 73 4. The best prize it not as they should ibid. 5. What sobriety is and of sobriety about meat and drink ibid. 6. Sobriety about Apparel Recreation and Profits 74 7. What Faith is with the parts thereof 76 8. What it is to trust perfectly ibid. 9. Salvation a most special grace 78 10. What we are to expect by Christ 79 11. Salvation is not of our own procuring or seeking ibid. 12. The Gospel lays open Christ Jesus unto us 80 Verse 14. 1. THe two parts of Sanctification 81 2. Obedience and Sanctification follow faith ibid. 3. God calls for obedience 82 4. We must obey in all things that are commanded be the Commandment never so strange or unpleasing 83 5. The strict obedience of the Jesuits to their Superiors ibid. 6. We must obey without consulting with flesh and blood whosoever or whatsoever be against it voluntarily and constantly 84 7. What may stir us up unto obedience 86 8. Two parts of obedience ibid. 9. We must forsake evil before we can do good 87 10. Ignorance is the cause and root of a bad life ibid. 11. Why being so well instructed they were termed ignorant 88 12. All knowledge without the knowledge of Christ is nothing ibid. 13. Knowledge without Reformation is but ignorance ibid. 14. Such as have attained knowledge must not live as they did before 89 Verse 15 16. 1. HOliness must be added to abstinence from sin 90 2. This duty needful to be urged ibid. 3. Christians must be holy 91 Holy in all maner of conversation 92 4. God is holy 93 5. A twofold calling 94 6. The parts of the inward calling ibid. 7. The fruits thereof with the marks negative and affirmative 95 8. Why the Apostle doth so earnestly exhort unto Holiness 96 9. Ministers must prove their Doctrine by Gods Word 97 10. Obedience is to be yielded to those Doctrines which are proved by the Word 98 11. Gods word the rule of all truth 99 12. The use of the Apocrypha Books with the respect which is to be given thereto 100 13. Christians must be ready in the Scriptures ibid. 14. The more the Lord bestows on any the more he expects from them 102 15. The Popish Doctrine of Free-will hath no ground from this place 103 16. Nor is it against the married estate ibid. Verse 17. 1. VVHy we ought here to pass our time in fear 104 2. Three kindes of fear Natural Slavish Filial of which the last is often enjoyned 105 3. Whence it proceedeth with the benefits and marks thereof and opposites thereunto 106 4. Means to attain unto the fear of God 107 5. God requires our whole time for his service 108 6. Christians here in this world are but sojourners 111 7. The first reason of the fore-going Exhortation 113 8. Such as call God Father must walk in fear and obedience as Sons 114 9. What the name Father implyeth ibid. 10. The second reason of the foregoing Exhortation 115 11. How God doth and will judge of mens actions in this life at death and on the day of Judgement 116 12. The person of man how taken ibid. 13. Four things required to the being of a
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
7. Christ is a living foundation 200 8. The prevention of an Objection 201 9. Christ disallowed of whom and why ibid. 10. Such things are often disallowed of men which are allowed of God 202 11. There 's an union between Christ and believers ibid. 12. How to come to be stones of this building 204 13. The whole Church makes but one Spiritual House 205 14. Every particular believer is a Spiritual House ibid. 15. Such as are united to Christ ore made holy 206 16. Believers are Priests to God ibid. 17. The prevention of an Objection 207 18. Christians are not now without Sacrifices and what they are ibid. 19. Why called Spiritual Sacrifices 208 20. Our service of God must be dòne in a Spiritual maner 209 21. The prevention of an Objection ibid. 22. Spiritual Sacrifices are not regarded of carnal men ibid. 23. Through Christ our Sacrifices are acceptable to God 210 24. Our works though imperfect accepted through Christ ibid. Verse 6. 1. THe Testimony of Gods Word is that which settles us in any point of Doctrine 211 2. The Old Testament of the same authority with the New ibid. 3. Of old people were more ready in the Scripture then they are now 212 4. What the Lord saith he doth ibid. 5. God lays the foundation of his Churches Salvation ibid. 6. The Papists take from Christ his Kingly Prophetical and Priestly Office 213 7. Believers do always finde enough in Christ ibid. 8. The miserable condition of them that believe not in Christ and who they are 214 9. Believers can never fall away wholly nor finally ibid. Verse 7 8. 1. GOds promises are to be particularly applyed 215 2. Christ is precious unto all those that believe 216 3. Such are unbelievers which are disobedient 217 4. Why the Jews did reject Christ 218 5. Succession is of Doctrine or Person 219 6. Such as do least good challenge the goodliest titles 220 7. Such as would be reputed builders are usually enemies to true builders ibid. 8. Ministers must be builders ibid. 9. Every man must be a builder 221 10. The impiety of these times ib. 11. The carelesness of these times 222 12. The enemies of the Church unable to hinder the building thereof 223 13. Ministers must divide the Word aright and give every man his portion 224 14. How Christ and his Word become stumbling blocks to unbelievers 225 15. Nothing so good whereat corrupt nature will not take occasion to stumble ibid. 16. The world hath ever stumbled at Christ ibid. 17. The Papists stumble at him also the ignorant civil prophane and such as will not part with some beloved sin 226 18. Such as stumble at the Word stumble at Christ 227 19. Offences taken against the Word removed 228 20. Scandals of the Papists against it 230 21. Why and wherein they charge our Doctrine 230 22. About auricular confession fasting days marriage ibid. 23. Offences at preaching the Word 231 24. Which the true Church 237 25. Offences against the Preachers of the Word 239 26. Offences against Professors of the Word 241 27. Offences arising from mens selves hindring their zealous profession of Religion 244 28. No end of the Devils devices 248 29. Why so few be saved ibid. 30. Why people have no minde to Religion ibid. 31. Gods word is therefore bestowed on as that we may be guided thereby 249 32. How we are to obey the same ibid. 33. Four sorts of disobedient persons the prophane 251 The meerly civil the ignorant and hypocrites 252 34. Why Christ proves a Rock of offence unto most 253 35. Whether it be lawful and meet to handle the Doctrine of Gods Decree 254 36. God hath ordained some to destruction 255 37. This was of his own will and for no cause out of himself 257 38. The Lord hath done this most justly 258 39. The Lord hath done this unchangeably 259 40. Marks of such as are reprobates 260 Verse 9. 1. MInisters must speak comfortably to the good contrarily to the bad 262 2. And warily deliver the Word that each may take his due portion 262 3. What election is ibid. 4. God before the world hath ordained some men to salvation ibid. 5. The cause hereof was because he would 263 6. The number of the elect small ibid. 7. They that be elect cannot but be saved 264 8. A man may know and be assured of his election 265 9. Notes of election 266 10. Whether we may be certain of anothers election 267 11. Christians through Christ are made Kings Priests Prophets 268 12. Christ and his Gospel preached in time of the Law ibid. 13. The promises and priviledges laid down in the Scriptures belong onely to Gods elect ibid. 14. Election is the foundation of all the good comes to us ibid. 15. Christ how our King Priest and Prophet 269 16. Believers are others then the world thinks for ibid. 17. The Jews why termed an holy Nation 270 18. All that be the Lords company are holy persons ibid. 19. Comfort and counsel for sanctified persons 271 20. The misery of those that are unsanctified with advice to them to come out of this condition ibid. 21. The Church Gods peculiar people ibid. 22. No marvel though he set much by it 272. 23. Gods glory the end of all the priviledges bestowed on us 273 24. We were elected of God that we might shew forth his praises and not to be idle c. 273 25. Gods glory the furthest end of our election ibid. 26. Effectual calling a certain argument of election ibid. 27. Two sorts of calling outward and inward ibid. 28. The Word the outward instrument hereof 274 29. The parts of effectual calling ibid. 30. Gods free mercy the cause hereof ibid. 31. Every one must endeavor to prove his calling ibid. 32. What to understand by darkness and light 275 33. Every unregenerate person is in darkness 276 34. Every true believer is brought to the saving knowledge of Christ ibid. Verse 10. 1. FOr a people or particular persons to look to their beginnings is of good use 278 2. No priviledges can exempt the contemners of the Word from Gods wrath 279 3. Gods mercy power and truth in making the Jews a people again 280 4. Impenitent persons not worthy the name of people ibid. 5. No outward affliction doth nullifie Gods Church 281 6. To be the people of God a choice blessing ibid. 7. Sin unrepented of lets Gods mercy 282 8. What God did for the Jews was of mercy and so all we have ibid. Verse 11. 1. HOliness in heart and conversation must go together 283 2. Ministers must love and affect their people ibid. 3. The Saints are to be the objects of our love 284 4. Wisdom requisit in the Preachers of the Word 285 5. What meant by fleshly lusts ibid. 6. There are remnants of sin in the very best ibid. 7. Two sorts of sinners 287 8. Evil thoughts cast in by Satan or from our selves 288 9. The causes of evil
comfortably commend themselves to God which labor for the good of their persecutors ibid. CHAP. V. THe Contents of this Chapter 613 Verse 1. 1. THe duties of Ministers with reasons to enforce the same ibid. 2. The Scriptures inform every one of their duty 614 3. The calling of the Ministry a painful calling 615 4. Ministers are fittest to teach one another and judge of one anothers actions 617 5. To practice the duties we teach procures obedience thereunto ibid. 6. Peter was no Pope neither challenged any Supremacy ibid. 7. How Peter was a witness of Christs sufferings 618 8. All that we have must be improved for the Churches good ibid. 9. Spiritual wisdom to be used to procure Obedience ibid. 10. The troubles of Gods Ministers procure them more respect ibid. 11. Such as are heirs of glory should be much respected ibid. 12. They that suffer with Christ shall reign with him ibid. 13. Glory is laid up for the Saints in Heaven ibid. 14. How we may know whether we shall be heirs of glory ibid. 15. Through faith we are even here possessed of heaven ibid. Verse 2. 1. MInisters must preach the Word 619 2. Differences between reading and preaching 620 3. Ministers must preach the Word soundly 621 4. Ministers must preach diligently ibid. 5. Christians are Gods flock 622 6. Ministers are to regard all their people 623 7. Every Congregation is to have a several Pastor ibid. 8. Every Pastor is to look to his own charge ibid. 9. Ministers must oversee and look into their flocks 624 10. Ministers are not by constraint but willingly to perform their duties towards their people 626 11. Ministers must not perform their duties for filthy lucre but of a ready minde 627 12. Duties are to be done with a willing heart 628 13. No man is to follow any calling meerly for gain ibid. 14. Most of the gain of the world is filthy gain 628 15. What 's to be accounted filthy lucre 629 16. Usually the Scriptures mention not riches but with some check ibid. 17. Means to help against covetousness 630 Verse 3. 1. MInisters must not exercise any temporal power over their people ibid. 2. Ministers must not carry themselves proudly and disdainfully 632 3. Ministers must not use rigor toward their people ibid. 4. Christians are Gods heritage 633 5. Ministers must not onely preach well but live well 634 Verse 4. 1. CHrist the chief Shepherd 637 2. The great reward of faithful Ministers 638 3. At what time they shall receive their reward 639 Verse 5. 1. VVHat we are to understand by the yonger and the elder 640 2. Wherein the duty of Ministers towards their people consists ibid. 3. People must submit themselves to the Ministery of the Word ibid. 4. Gods Ministers must particularly inform every one of their duty 642 5. Wherein the duties of the yonger towards their elders consists ibid. 6. How Superiors must be subject to their Inferiors 647 7. How equals must be subject one to another 648 8. Humility the fountain of submission ibid. 9. Whatsoever submission proceeds not from humility is hypocrisie ibid. 10. What humility is with the fruits in respect of God 649 11. The fruits of humility in respect of men 650 12. Examples of Humility 651 13. Humility an excellent vertue 652 14. The fruits of pride in respect of God ibid. 15. The fruits of pride in respect of men 654 16. Examples of pride ibid. 17. How abominable it is and whence it comes 655 18. The very best not free therefrom ibid. 19. God sets himself against the proud 656 20. How God resists them ibid. 21. How God giveth grace to the humble 657 Verse 6. 1. HOw Ministers ought to preach and people to hear 658 2. Two other reasons perswading to humility ibid. 3. The consideration of Gods power a good means to perswade to humility ibid. 4. Humility is the way to glory 659 5. God doth all things in due time ibid. Verse 7. 1. THe prevention of an Objection 660 2. Christians must not be careless ibid. 3. They must not be too careful about their souls 661 4. They must not be too careful about their bodies 662 5. They must not be too careful about worldly things 663 6. God cares for his own children 664 Verse 8. 1. VVHat Sobriety is 665 2. What Spiritual watchfulness is ibid. 3. A man must be awakened before he can watch ibid. 4. By nature we are asleep in sin ibid. 5. Reasons for Watchfulnesse 666 6. Satans malice exceeding great 667 7. Satans strength and subtilty 668 8. Satans diligence 669 Verse 9. 1. SAtan is to be resisted and why 673 2. Faith gives Satan the foil 675 3. True faith rare 675 4. What faith it is that prevails over Satan ibid. 5. All Gods children are liable to Satans Temptations 676 6. God enables his children to overcome Satans Temptations ibid. 7. Ministers must endeavor as to inform the understanding so to work on the affections of their people 677 8. People must joyn practice to their knowledge ibid. 9. There 's a near conjunction between believers ibid. 10. Gods Church is dispersed through the world 678 11. The Saints in Heaven are free from temptations ibid. Verse 10. 1. GOds Ministers must further their peoples Salvation by all means 679 2. God is the author and giver of all grace 681 3. Whom God will save those he does effectually call 683 4. Such as are effectually called shall partake of glory ibid. 5. God will not forsake them whom he hath called ibid. 6. All good comes to us by Christ 684 7. Gods children must here suffer before they can partake of heaven ibid. 8. The afflictions of Gods children are small 685 9. Gods people must labor for perfection ibid. 10. Children must hold out to the end 686 Verse 11. OUr Election and Vocation should move us to praise God 687 Verse 12. 1. HOly things should be handled by holy persons 688 2. A good name is to be labored for ibid. 3. Such as are faithful in the Ministry draw their peoples hearts to them 689 4. We ought to speak and think so well of others as we have ground for ibid. 5. We ought to be wary in our commendations ibid. 6. The profitableness of writing Epistles ibid. 7. Gods wisdom in providing for us his Word and goodness in ordaining Ministers to reveal unto us his will therein 690 8. People must particularly know that the Religion they profess is the Truth of God ibid. 9. Christians must persevere in the truth ibid. 10. Constancy in well-doing difficult 691 11. Doctrine and Application must go together ibid. Verse 13. 1. CHristians must be mindeful one of another how far distant soever 691 2. God hath some even in the worst places 692 3. Hereticks wrest Scripture ibid. 4. Election diversly taken 692 5. It s not enough to live in an elect Church but we must finde that we are Elect 693 6. Why the Apostle calls them an Elect
it s not seen with the bodily eye Men labor and strive to get up aloft here to fet their nest on high from which yet they may come down quickly as many do and must do at their death but how few labor to get up to this height of glory in Heaven In Heaven Hereby our Apostle meets with and seeks to cure a gross imagination of the Jews which dreamed of an earthly Potentate and thought Christ should come and deliver them from the Romans See it in the two sons of Zebedeus yea after three years teaching of Christ after his death and resurrection they were not free of this conceit our Savior used to call their mind from this to heaven Can ye drink of the cup that I drink of saith he and I came to serve and not to be served So Peter draws them to look for their glory in Heaven we must not therefore look for an happy estate here below but in Heaven Here the Cross there the Crown here the Battel there the Victory The Crown of Thorns here the Crown of Glory hereafter many would follow Christ and the Gospel if there came any preferment by him that now do not so would the yong rich man But Gods children will serve him though they undergo troubles here for the glorious inheritance hereafter Reserved for us in Heaven This meets with an Objection that these Christians might make Alas come to this inheritance it were happy indeed if we could but what hope of it Alas we are tossed up and down stript of all our goods and persecuted we are so far from hope to obtain this eternal inheritance that we cannot keep these earthly ones which we have He answered this is safely reserved for us and is out of danger to be lost and though they lost their earthly inheritances they were but uncertain and transitory things whereof God never promised that they should be other but this is eternal whereof they shall be most sure For hath the Father prepared this inheritance ere the world was and chosen us unto it hath the Son purchased it for us when we had lost it Hath the Holy Ghost assured us of it and sealed it to us and given us the earnest of it and shall we miss it God forbid the Spirit of truth cannot deceive us shall Christ lose his death Oh no it s reserved for us in Heaven where no Devil can come nor wicked men to take it from us Let this be a comfor to all the faithful servants of God that are justified and sanctified to sweeten all their afflictions here below that they may be as sure of Heaven in the end without fail as if they had it already Many children lose their temporal inheritances for want of good Gardians and Keepers they are often wasted and gone ere they come to years or are suffered to be recovered from them by some others but the Lord is a faithful keeper we are yet under age when we shall come to age and dye the Father that kept it for us will bestow it on us Christ Jesus our head and elder brother he hath taken possession of it for us and tells us that where he is there shall we be But if we say we have many ill willers there can none come into Heaven but our Friends The Devil our deadliest adversary he comes not there though he did into the earthly Paradise And for the wicked though they hare Gods children so as they could wish that as they take away their earthly Inheritances so they should never be happy if they could help it its past their power to deprive them hereof they shall go to Heaven do what they can yea oftentimes they help them sooner thither then otherwise they should be though no thank to them and at the day of Judgement to the increase of their torment the godly shall be taken up in their sight to Heaven when themselves shall be thrust into that place of utter darkness to be tormented with the Devil and his Angels for ever and ever Hereof we have need to be throughly perswaded else when great afflictions come they will be ready to overwhelm us as it did almost befal both Job and Jeremiah Oh the afflictions of this present time are not worthy the glory that shall be revealed let the assurance of Heaven keep us from wishing we had never been whatsoever troubles we do here meet withal pray we still Lord increase our Faith but more of this hereafter For us Namely himself by the judgement of certainty and them by the judgement of charity Here note that Its a Christians special comfort that he knows and believes that this Inheritance is for him in particular I know saith Job that my Redeemer liveth My Lord and my God saith Thomas This nature of Faith is signified in the particular distribution of the Sacrament To believe it in general affords no sound comfort it may indeed allure one for a while to the profession of the Gospel to hear that there be such excellent things but it will not continue but will fail and fade away They that have no more but tasted of the powers of the world to come will assuredly fall quite away but a particular assurance is the mother of all comfort and the onely foundation of a true good life and continuance therein unto the end The onely prop and pillar to uphold us in Troubles Dangers Distresses Persecutions and what not Therefore labor for it But this were presumption say the Papists and to this purpose they abuse that of the Preacher The Righteous and the Wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them but hereby is meant onely that by these outward things no man can conclude whether he be loved or hated of God but that therefore we may not know at all it s most gross Indeed if we should say this of our own heads it were presumption but when we speak it from the Word and the witness of the Spirit of truth then it is not As many as are led by the Spirit of God they are the Sons of God saith the Apostle And Know ye not that Christ Jesus is in you except ye be reprobate And the Apostle Saint John tells us how we may know that he dwels in us even Because he hath given us of his Spirit If therefore we finde the fruits of the Spirit an hatred of all sin an unfeigned care to please God in all things love to Gods Word and his people grieve that we can serve God no better strive after more power and that in the use of the means ordained to that end we should be injurious to the Spirit of God if we did not believe this inheritance to belong to our selves in particular Therefore if we finde our selves regenerate and sanctified we
the very Angels as they wondred at the wonderful mystery of Christs Incarnation and learned as is very probable something by the Apostles Ministery which they knew not before so into the fulness of this Salvation they desired to see So we have a commendation of the Gospel or the way of Salvation therein preached 1. By its antiquity the Prophets knew and embraced it 2. The Apostles not of their own heads but by the Spirit extraordinarily sent upon them preached it 3. The Angels desire further to see into it In the Prophets search we are to observe 1. The substance they sought 2. The circumstance of time for the substance it was privately for their own benefit who therefore enquired into it and searched it our diligently and publiquely for the benefit of the Church who therefore prophesied of it Of which salvation the Prophets have enquired c. In that the Apostle to prove that this was the true way of salvation produceth the writings of the Prophets in the Old Testament learn That for all matters of faith that we reach the people and would have them receive we must ground them on no other proof but the Word of God no point ought to be admitted touching salvation whereof God is not the author and author he is of nothing but of that which is in his written Word which is a perfect Rule able to teach all truth and confute all error 1. This confutes the Papists who lean so much on Councels as they banish the Scripture as a dumb Judge Of those howsoever the more ancient of them are to be reverenced and did worthily oppose conclude against the Heresies of their Times yet even in them some things are left rawly whether those worthy men intending the greatest less regarded smaller matters or whether they erred as men that we might not put too much confidence in them or give too much to them But for many latter ones they are patcht by the Pope and his Adherents which will be sure to do nothing against him and the greater part overcomes the better part Therefore we are not to rest in these but go to that Law and to that Testimony which alone must Judge and bear Rule in the Church For though Christ hath promised that where two or three be gathered together he will be amongst them yet they must be mâ—t in his Name which is when they all submit themselves to the Word of God and suffer Christ to be President of their Assembly by his Word and not when they will set up Conceits of their own devising 2. Ministers must learn in all matters of faith to bring forth the written Word of God and not mens Judgements which are of no force to stablish the Conscience neither Popish Traditions by them termed Apostolical and unwritten Verities 3. People also for their part must receive nothing but that which they see grounded hereupon To this end they are to search the Scriptures and with the Bereaâ—s to confer place with place to finde out the truth If an Angel from heaven should bring any Doctrine contrary to this we are to hold him accursed Assuredly for want of Catechizing publikely and reading the Scripture privately if a cunning Heretique should in most Congregations open his pack of Wares they would go for currant few or none being able to control him Enquired and searched The words imply the great pains they used herein as Daniel by prayer fasting and meditation They had a little hint from God and they found the savor of it so as they followed it most earnestly to get out more and plodded upon it to see further and further What then are all of us to beat our heads and to set our hearts upon even upon the mystery of our Salvation by Christ that we may 1. Know it and every part thereof 2. Give full assent thereto 3. Labor for a particular perswasion thereof by faith These things belong to us whom it much concerneth to know this by an effectual knowledge feeling the power of Christ in us causing us to dye to sin and live to righteousness and this we should do 1. For that its the chiefest thing in the world Its life eternal to know him and all is dung to this yea we should desire to know nothing but Christ and him crucified 2. Because in seeking we may finde more in one day then all the Prophets and Fathers could finde by all their diligence all the days of their life This condemns the monstrous Unthankfulness of our days that make no reckoning of this so blessed Gospel of those glad tidings that should be the glory of the world without which the world is dead in sin and comes to confusion O how few regard to hear the Word Many run to Sports and Pastimes others to Markets and Fairs but in many places what thin Churches their Oxen and Farms draw them away Others hear yet it is without any regard any life Israel never loathed Manna more then most do the preaching of the Gospel O they have had Sermons in many Congregations until they have even loathed them O how few can be brought to see their own misery how few to prize Christ and to whom he is indeed welcom how few that will stoop to his yoke Sundry in shew would have him their Savior and talk that they hope to be saved by Christ but that 's but a Bawd for their sins whereby they may go on the more freely in them yea are not the truest and painfullest Preachers and Professors of the Gospel hated what this will come to is easie to see assuredly being like Châ—raziâ— and Bethsaida we may justly fear some iudgement at hand Time was when Christ was welcom amongst us and the kingdom of heaven suffered violence as haply it doth still in some parts of the land but O dead hearts and unthankful in most places Those under the Law saw but a little yet took it thankfully we have much revealed yet little regard it To prize the Gospel and seek after Christ will be our wisdom and welfare then to enquire for Salvation by Christ there can be no greater thing it becomes us well if for this we be counted fools well we be such fools as the Prophets were who enquired and searched after Christ God be thanked for our so doing let us continue in Gods name this shall bring us comfort living and dying when carnal Wordlings shall perish for want of comfort and go to hell But did they onely enquire after Salvation and the way to it and found it not Yes as they foretold Christ to others so did they finde that in him they sought for and were saved by him The Prophets and old Fathers were saved by Christ as well as we This confutes two pestilent Opinions 1. That of the Anabaptists That the Fathers had no other but earthly Promises and Rewards and
Time and of our own Nature 3. To affect heartily all good but especially those good things that the World and Times least regard and our selves be most untoward unto If by these notes we finde we be called then have we cause to rejoyce and to praise the Free-grace of God who for no desert but his meer mercy hath vouchsafed to call us that were vile as Abraham an Idolater Paul a Persecuter Zacheus a covetous person the Goaler a desperate Ruffian and hath now put a difference and that for no goodness in us rather then in others And hath he done so to all our companions No they abide in ignorance unbelief impenitency And now our work must be this even to study after holiness more and more being called out of the world that we should no longer fashion our selves according to the same having no fellowship with the unfruitful works of darkness but reproving them rather As you would be loath to be put back with the world and have as they shall so be not as they no not in the least things and as our hope is in Heaven so have we our conversation there as being called of God to that high Priviledge If you be not effectually called and have had so long and so great means of calling it s a fearful sign that you hearken not because the Lord will slay you The earth that after much cost yet yields nothing but bryars and thorns is reproved reprobate ground near the curse whose end will be to be burned If the Gospel be hid it s hid to them that perish So many as were ordained to eternal life believed therefore if thou hast hitherto stopt thine ear against the Lords calling take heed thou provoke him not further but to day whilest it is called to day give ear and obey It s more then thou couldst have looked for that he should have all this patience abuse it no longer lest it turn into fury and the Lord in his wrathful indignation flying away from thee pronounce that he will never more speak to thee and either snatch thee from the Word and send thee to Hell or the Word from thee or if thou hear that he yet bid the Minister preach to harden thee and let thee alone agreeable to that He that is unjust let him be unjust still c. which is most fearful and curse thy heart as Christ did the Figtree never fruit grow on thee never good motion come in thy heart or if any do let them dye presently not live and give thee over to be more strongly tempted by Satan Devil take him and hurry him at thy pleasure lay down thine own corruption unbridledly which is the fearfullest curse under heaven O le ts seek to escape it and tremble to prevent this fearful judgement which lighteth on many that have long lived under preaching and are hardlier won at last then before Some of you haply having barren Trees in your Orchard and having resolved to cut them down have tryed one year more ere you cut them down We may fear there be sundry of us in this place going upon our last year who they be God knows If now you listen not the Lord will hew you down and cast you into the fire and then will you call and cry to God but in vain he will not answer you then When God shall cast such into their deserved place how shall they then fret and vex themselves What beasts were we that we did not yield to the Word of God which so often called upon us Others obeyed and they are well O that we had profited at such a time when such good motions came in our mindes O that we had yielded to them and not cast them off as we did but then all too late they may fret and gnaw their tongues for vexation but to no purpose Endeavor we therefore in time to prevent this Thus of the Exhortation Now follows the Reason of the Exhortation laid down in the 16 Verse Because it is written Be ye holy for I am holy where 's to be considered 1. That he urgeth still the matter in hand and cannot have done with it 2. How he urgeth it even by Scripture It is written 3. The Text it self Be ye holy for I am holy 1. I say he still urgeth the matter in hand much pressing his Exhortation unto holiness and is very earnest herein The Reasons may be these 1. Because the thing in hand is so excellent and necessary then which nothing can be more Holiness makes us like God and Angels unlike Devils and our selves without which there 's no seeing of God 2. Because we are altogether so untoward thereunto Who seeth not what a work we have to bring any to turn from their sins and to take an holy course how few such and with what a deal of pains and when converted and brought to a love of holiness and desire to please God yet who findes not what a stir he hath to bring himself to any good Duty Prayer Meditation Examination of his heart c. or when we are brought to do good things yet to do them in a right maner but the heart will be gone especially in all things and in our whole conversation therefore no marvel though the Holy Ghost dwell long upon it 1. This teacheth us Ministers in weighty points to dwell as it were upon them and not sliding from them too quickly to urge them again and again questioning their hearts whether indeed they will do so and so or not c. 2. People when they perceive their Ministers so to urge such and such a point they must consider it the more seriously so when we read any thing wherein the holy Ghost is more earnest or repeats it often as to search and examine our selves we must take knowledge of the weight of the matter and of our own dulness dwelling the more thereon in our observation and attention where the holy Ghost is earnest we must not pass it slightly over 2. He proves it by Scripture and so must we when we would prove any thing to the Conscience for Gods Word is the Judge of all truth and falshhood good and evil it s the Golden rule the Ballance of the Sanctuary Philosophers prove things by Reason in Gods School proof must be from the Scripture We must not look what this man or that man or twenty men say this stablisheth not the Conscience but the Word of God that bears meat in the mouth that is of weight and authority either to make to yield or at least to leave without excuse One Testimony of Scripture is of more weight then the testimony of a thousand men for that is the Word truth and all men are subject to error and thereto may people say indeed The voyce of God and not of man A number of people in Cities and great Towns
if Preachers alleage Fathers Councels School-men c. O how they applaud them but if any shall alleage Scripture properly and plainly Oh he is a plain homespun Preacher he may do well in a Countrey Town but Christs sheep do otherwise they reverence and adore above all the Word of God This condemns the Papists that deal most treacherously and will not have the scriptures to be judge but Fathers Councels the Church And who is the Church but themselves and the Head of Councels but the Pope and so upon the point the Pope is the Church and so its like enough to go well on their sides And in their Councels who is any thing but the Pope and his Consistory as he will have every thing so it shal be as in their last Councel of Trent which they so magnifie as the most sacred Assembly that ever was which indeed was nothing else but a conspiracy of Traitors against the Crown and Dignity of Christ Jesus and his Truth there such were pickt as were fast to the Pope and the Religion of Rome and such as were sworn to be true thereto and when some few spake somewhat more boldly in some things then was well liked of they were quickly packt out and this charge they had after they had sate a while That they should interpret no Scripture but such as might stand with the Doctrine of Rome this was good stuff that whereas they should have brought their Doctrine to the rule of Scripture they must bring Scripture to their Doctrine as if the Carpenter should cut his rule according to the piece and not the piece according to his rule And howsoever they sate there at Trent disputing for a fashion yet nothing was concluded but such as the Pope and his Consistory at Rome devised which being set to them they were to publish and thus the parties become Judges and they that should stand at the Bar to be judged sit on the Bench to judge their own cause therefore it must needs go well on their side They cannot away that the Scripture should be the Judge because they then know how it would go with them and their Doctrine but we must receive it and try all Doctrine by it and stand to the sentence thereof as being the onely Judge So here the Apostle enjoyning holiness takes this as a sufficient proof It is written though that was against their nature and disposition though by following after it they might be counted Puritans Singular Proud Hypocrites c. yet they must not stand reasoning the case with flesh and blood they must be holy for so it was written If then we know any thing once proved by the Word of God we must make no more ado if the Word command a thing we must yield and obey if forbid a thing as vile we must dare no more meddle therewith then to eat poison For the Word of God is the Royal Law that Rule of Righteousness that must command all the world Prince and people must stoop hereunto This is the Law of his Kingdom whereby all we his Subjects must be ruled If the Lyon roar the Beasts tremble and if the Lord speak who is our Soveraign is it not meet that we should take knowledge hereof and yield obedience thereto this was ever Preface enough to the Prophets in their Sermons Thus saith the Lord The Word of the Lord c. and his Word not being left us in vain to shake it off at our pleasures the same may command obedience 1. This condemns the prophane and dissolute world do men go by any such rule and try ere they do any thing what God saith of it in his Word O that were too much preciseness But by what rules then If it stand with my pleasure with my profit with my ease with my credit most do so I shall be accounted a fool if I do not so O cursed rules What shall Profit Pleasure Mammon and our Lusts become now as it were our God dare we cast the word of God behinde us do we provoke the Lord to anger are we stronger then he Oh let him that thinketh he standeth take heed lest he fall It s written we must be holy therefore we must be so why then it s written we may not swear therefore we must not swear so oppress deceive commit uncleanness c. because the contrary is prescribed in the Word And yet how dare men live in those very sins against the Scriptures Hath not the world smarted sufficiently yet whereat to take warning What threw Adam out of Paradise drown'd the old World brought such variety of Judgements upon the Jews from time to time if not their disobedience have there drunkards enough swearers prophaners of the Lords-day Usurers c. been plagued and sent to Hell already This rebelling against the Word of God hath made all the racket and havock in the world and hath brought to confusion the Proudest and Mightiest If we had not the Word but were left to the light of nature God might condemn us for our sins how much more when by the Word he hath told us all his minde Well let us look to it if the Word may not be a light to guide us it will be a fire to consume us If it be not strong enough to make us yield obedience it will be strong enough to throw us headlong to confusion as whereby we shall be judged at the latter day If when God smites any one part of us with pain in extemity we be weary of our selves when yet we have many comforts and many to pity us and hope also of an end thereof what shall their care be that are smitten and plagued in all parts of Body and Soul there being no eye to pity them nor hope of an end which yet ensueth upon the disobedience to Gods Word Then will they fret and vex themselves O beast that I was that took not warning at such and such a time c. 2. For as many as are willing the Word should guide them and be it with or in appearance against them are willing to be ruled let these be of good comfort It s a good mark of Christs sheep they hear his voyce and follow him and he is of God that heareth and obeyeth his word Again in that it s said It is written we note That the Word of God is the rule of all Truth and Doctrine This condemneth the Papists which as if the written Word of God were insufficient and imperfect and the Prophets and Apostles either would not or could not or might not leave a perfect direction for us divide the word into written and unwritten Thereupon imposing a great number of Traditions Degrees and old received Opinions and Customs upon the people as matters whereon to ground their Faith and binde their Conscience as much as any of the written Word and that upon
Christian love wherein we have 1. The ground of it The grace of God which they had received namely for that they were Justified and Sanctified which is set out by the part purified Their Souls the outward means whereby the word called Truth which they did obey and the inward worker the Spirit 2. The end of it which was as to all good duties so to true love amongst the rest as if he had said Seeing you are pardoned and purged to this end that you should love purely see that you do so This ground is a Reason of the Exhortation where it seemeth the Holy Ghost keeps a good order both in his Exhortations and Reasons Before he exhorted to the fear and love of God now to the love of the Brethren Before he had used Reasons both from the Godhead in general vers 15 16. and from the first two persons of the Trinity the Father vers 17. and the Son vers 18 19. Now he useth one taken from the third person the holy Spirit of God who had wrought grace in them and purified them to this end From the order which the holy Ghost useth Note we two things 1. Where there 's no love nor fear of God there can be no true Brotherly love that being indeed the root from whence this springeth 1. Therefore there can be no true love amongst the wicked Drunkards meet together and Pot-companionship is common but this is no love its conspiracy Love rejoyceth in good not evil No more is a company of Thieves and Traytors that conspire together or many or fewer that combine against a good part they may stick close and hold together in evil but this is no love nor in those Towns where there 's scarce any or but mean teaching where people meet twice or thrice a week to Bowls and women to Stool-ball or other games thus to spend out their time and to no good is far from love and yet if one speak against such things Oh say they You are an enemy to love and friendship and It was as a peaceable Town till such a one came as any other whatsoever now there 's no good-fellowship c. But our Savior Christ saith He came to bring no such peace in evil but rather debate The Devil is content with this peace because they strengthen one another in evil for if any good come to cross this merry prophane world then will it be opposed What hold is thereof their love they go arm in arm to the Tavern yet straight ready to stab one another or betray each other as Joab did Abner and it was between the men of Sechem and Abimelech if they be once out at deadly defiance it s seldom forgiven never forgotten 2. Nor can the wicked love the children of God truly they may be convinced in their conscience as Saul that they be the Servants of God innocent men and God may encline their hearts to favor them as Cyrus to set the people at liberty to return and build For if a mans ways please God his very enemies shall be at peace with them and Ahasuerus and Artaxerxes favored Ezra and Nehemiah yea as God kept Daniel among the Lyons so he can and doth keep his children among the wicked and as he made the Ravens bring Elijah meat so he can make even the wicked instruments for his childrens good but love them they cannot They may do a man outwardly some good and not amiss to take it but to do it aright they cannot as neither to pray or do any other duty and what hold of their favor If they cry Hosanna now within a while they will cry Crucifie him as those of Lystra would have sacrified to Paul and Barnabas as gods but by and by upon a lying report of some stoned them and as Herod reverenced John the Baptist yet at the perswasion of Herodias her Daughter cut off his head Judas betrayed Christ and David complained that it was his familiar friend that did him the greatest hurt If some great body shall say to them I perceive or hear you are a great favorer of Puritans they are gone and hide their heads if the multitude go the other way or it be any thing dangerous when there 's most need of them they are gone 2. Upon this coupling of these two together Note further that Wheresoever there 's the true fear and love of God there will be also love towards our Brethren 1. Therefore they that declare no love but that they are void of all bowels of compassion being all for themselves are also void of the love of God 2. They also that malign mock and persecute the better sort no worse brand of such that they have in them not the least dram of the love of God He that loveth him that begetteth loveth also him that is begotten and they that love God make much of them that fear the Lord having all their delight in such The contrary is a black mark and as bad as may be as bad a brand as any can bear as hereby we may know that we are translated from death unto life so by the contrary that we are yet under darkness 3. They that are contentious giving or embracing every trifling occasion conducing hereto and can fret and fall out and live in enmity and that day after day week after week moneth after moneth let these suspect themselves either the love of God hath no place in them or else it s in a very small measure and their corruption overgrows the same Having purified your souls These words are the Ground and Reason of the Exhortation namely That forasmuch as they were Justified and Sanctified by the Spirit of God to the exercise of all good duties and so of love that they would do that for which they had this cost bestowed upon them This presupposing a former impurity notes the uncleanness that is in Soul and Body They were created pure but are now defiled in the sight of God and that with sin which God who is of pure eyes cannot abide we are guilty of Adams sin born in Original sin therewith tainted throughout so with infinite actual sins Not only are our eyes full of adultery our feet swift to shed blood our mouthes full of cursing c. but our very souls defiled and every faculty thereof the thoughts of our heart being onely evil continually thereout proceeding Murthers Adulteries c. whereby we are defiled This is implyed in that of the Prophet Cease to do evil learn to do well and that of Saint James Cleanse your hands ye sinners and purifie your hearts ye double minded We are not without filthy nakedness we are so corrupt that our nature taints all our actions be they never so good in themselves yea the best and most holy of Gods Ordinances the Word Sacraments and Prayer making them
abominable in the sight of God So impure that we cannot cleanse our selves nay nor desire it conceiving that even our uncleanness is purity and becomes us well So as all the water in the Seas all the help of Men and Angels cannot help us it must be the mighty work of God alone as the very water in Baptism teacheth us This should humble us and make us desire speedily to be cleansed which is by the Blood of Christ Jesus from sin past and from the taint of nature by the Spirit of Sanctification But how few are thus affected how few take knowledge of their uncleanness and that sin doth so defile them 1. There are even open prophane ones which yet seek no washing but refuse it yea think themselves clean enough yea hate them that wallow not in the mire as themselves thinking strange to see any cleanse themselves by the Word and Prayer yea think them strange that will not go on in their filthiness by companying and joyning with them 2. Civil persons can see no such thing therefore few of them are cleansed because few finde themselves leprous and desire to be cleansed let such take knowledge of their uncleanness yea let the civilest know that if they be not born again of water and the holy Ghost they cannot see the Kingdom of God Seek therefore to be purged in time that you may please God and see him for without holiness none shall see him He onely that hath innocent hands and a pure heart shall enter into his Tabernacle else person service and all is loathsom to God and what should such a man do living And the servants of God that are in some measure purged must desire to be more purged of these evils that cleave to them and prevail so much over them and defile even their best duties Your souls Hereby he means the whole man both Body and Soul for God sanctifieth throughout and there the body is Sanctified where there 's Sanctification of the Soul as from which comes the Sanctification of the Body In obeying the truth The Word of God is the outward instrument of our cleansing Thus were Zacheus Mary Magdalene and the Goaler thus also are we sanctified The Law pulling down the Gospel by degrees lifts up working an high prizing of the remedy vehement longing after it at last some perswasion which Faith unites to Christ whereby guiltiness and sin is pardoned in Christs death and corruption being taken away the grace of Sanctification is given which Faith sucketh from Christ the fountain of life so that as he that is out of Christ can do no good so united to him we receive sanctifying grace therefore Faith is said to purifie the heart namely by uniting us to Christ and the Word is the instrument to work Faith Besides the Word purgeth thus not onely setting before us as in a glass all our faults and what we should do but it worketh in us care and conscience to be obedient 1. Therefore thank God for the Word the instrument of purging Where it is not all lie in the mire O how we should desire the free passage of it 2. If we see our children and servants defiled we must bring them to the Word and pray and wait thereon 3. For our selves we are to try whether it hath been effectual to wash us both heart and hand if yea then there 's comfort it hath obtained the right end if not but that we remain in our filthiness or in any part of it willingly it s a fearful sign Many have been cleansed by it what hath it purged us of Hath it washed our mouthes from swearing lying our hands from wrong our eyes from wantonness our hearts from the love of all sin our master sin especially as Zacheus They obeying the Word their Souls and bodies were purged thereby else they could not This is better then Sacrifice and disobedience is that which the Lord cannot away withal but will grievously punish All the stir is about obeying the truth for men can be content to hear but to obey is death O how would the Word purifie men if they would obey it its just with God to take away the Truth from us because we obey it not Truth The Word is called Truth not true onely but Truth the Truth nothing but Truth and in matters of God and our Salvation all the Truth the rule of Truth 1. Then Traditions contrary to this are lyes and whatsoever else 2. It s Blasphemy to speak against this Truth or any part of it 3. Let Gods poor people get the Word on their sides humble persons get a promise and stay upon it against all contrary temptations They are lyes the Word is the truth yet they suffer themselves to be more carried away with a temptation of Satan or that riseth of their own unbelief then they are comforted by three or four plain promises of Gods Word 4. Let the wicked that make such slight account of Gods threatnings know that they shall prove all too true for them they shall not be held guiltless and they go in danger of all Gods wrath and curses every hour and hang over the pit of Hell c. These things move not but the Word ought to make their hearts ake and tremble as who shall one day finde whose word shall stand theirs or the Lords Through the Spirit The inward worker is the Spirit without which all will be in vain It s the Spirit that worketh all from first to last opens the understanding works Faith and then conveys power from Christ to dye to sin and live to righteousness without him we shall have but binde eyes ears stopt no hearing ears he opened the heart of Lydia We must not then trust to our selves or our wit learning and parts but acknowledge the very best thing in us the wisdom of the flesh to be enmity against God Nor must we trust to any Preacher in the world for its God onely that giveth the encrease but ever come in humility calling upon God both on our own and the Preachers behalf that God would give us his Spirit to make all effectual that through him we may understand believe and obey Unto unfained love of the brethren Hence note 1. That till a man be cleansed by the Spirit of Sanctification he is not fit to do any good no not for love for the heart must first be emptied of the love of all evil ere the love of any good can take place The garden must be rid of weeds and stones ere we sow and plant For those therefore that declare by their loosness that there remaineth the love of some lust in them it s as sure as God is in heaven for all the countenance they make of Religion and shew of profession and good things there
need of it what is become of our Forefathers they were honest people and had no such stir about hearing of Sermons I Answer They were in woful danger lying in ignorance and unbelief which because they saw not they thought not thereof but some whose eyes God hath opened bless him who hath brought them out of that state and wonder that ever they could be so careless in such deadly danger and plainly see that if they had so dyed they had gone to Hell who yet then thought their case as good as you wherein they would not now be for all the world As if one in a dark night or asleep on his horse should come over a narrow Bridge standing on a deep River or a steep dangerous place then he fears nothing for he sees no danger but when he views it in the day his heart is ready to fail him and he would not so go again for the whole Town And for our Fathers we know not what their state was but know that God let in light to sundry of them by small means as by reading some small parts of Scripture some small Books Primmers and the like so by conferring with others c. which how small soever God was pleased to bless but if they had no light and true knowledge of Christ we know that they could not be saved We cannot say this or that we may not belye the Scriptures for their sakes but whatsoever became of them it behoves us now to whom God offers greater grace and such blessed means as preaching that we take hold and embrace it that we may come out of ignorance to the true knowledge of our Savior Christ Jesus who is indeed the way to Heaven The time of that ignorance God regarded not but now he admonisheth every man every where to repent 2. Others say This preaching brings stirs where it goes and unquietness the Towns and places that were very loving before it came there after fell into divisions Its wonder that the Gospel of Peace should breed Dissention and that that which makes Peace between God and man should break Peace between man and man Indeed it s an occasion through mans corruption no marvel though it breed stirs considering what maner persons we are to be wrought on to good how hard to convince our judgements and consciences of the things of Gods Word and the Truths therein contained how hard to work upon our crooked wills and rebellious affections no marvel though men startle when they be put out of their byas But its good when the Devil stirs for then there is some hope and likelihood that he will be cast out And for Divisions its true our Savior said He came not to bring peace namely in evil but a sword and debate but the fault is not in the Gospel but in them that embrace it not for they that do not but are obstinate they fall out and contend with them that do because they by word and deed reprove their ill works whereas if all would obey it would make a blessed peace as it doth between good Christians that were as Lyons and Tygers but better this Division yet then that all should go hand in hand to Hell as those do that consent easily in evil better two Souls of five saved though they have much unquietness withal then all five perish Where the Gospel is embraced it breeds not such a carnal love as was in Popery to consent in Superstition in Vanity Pastime Good-fellowship Belly-chear and the like but a Christian and godly love in the Spirit furthering one another to Heaven and in the setting forth of Gods glory howsoever a just War is better then an unjust Peace Hereto this Objection may be added That if a man be never so well beloved before if he become a Professor and goer to Sermons he shall be hated of most men therefore I would be none of those will some say I would have the goodwill of my Neighbors But let such know that that is a wicked love and a woful which a man gets by living in sin better be hated of men for good then of God for ill-doing yea to be thus hated is a good sign 3. I cannot tell say some but since there hath been such preaching and such a stir for preaching and running after Sermons I see people never a whit the better but there is more sin now then was before now such Pride Covetousness Craft c. whereas before there was Love Good-neighborhood Plain Dealing c. A. 1. The Devil had them who lived in Popery and Blindness so fast in the main as he did not greatly strive to bring them to gross sins because he was sure enough of them otherwise now he fears he shal lose them therefore labors this way the rather because he would discredit the Gospel He knew their civility could do their Souls no pleasure and that being void of Faith it pleased not God therefore he let them alone and the rather that that Religion might be the better thought of now to disgrace the true Religion he perswades many to rest in hearing yet drawing them to all evils 2. There is not more nor so much as seems but because the Gospel and Light hath discovered sin more for a number of things that were counted vertues now the Word findes to be vices and rebukes as Carnal good-fellowship idle and vain spending of time Idolatty and blinde Superstition None were counted bad then but those that were notoriously so now the Word descryeth many smaller things so that the Gospel is no more in the fault though it discover faults then a Looking-glass is to be blamed for shewing any the spots in his face the fault is not in the glass that there be spots they were there before If in a dark night we come into a house we see nothing out of order though there be never so many things amiss which in the light we do yet is not the light in the fault as only discovering that which before was unseen 3. No marvel though there seem more evil because when men are forbidden evil and call'd upon for good they are more eager on sin then before as a melancholly man hath most minde to those meats that his Physician forbids him 4. No marvel also though some prove as bad or worse then ever before through Gods judgement on them for the contempt of the Gospel For if God gave up men to a reprobate minde for despising the light they had though but the light of nature and that which they had by the works of God what will he do for the contempt of the light of the Gospel 5. Yet there 's no cause of offence at this though there should be more sin now for there be many infinitely amended who before were ignorant superstitious prophane but now zealous Christians True and Religious worshippers of God and such as live justly and righteously with their Neighbors
their hearts and lives and are more cunning in points of Church Government then in points of Sanctification yet we doubt not but some true servants of God have been misled and their tender consciences have stumbled whom God hath enlightened and brought from among them and who have had more peace in a day in coming to the Word from them and joyning with the Church again then they had before in a whole year 10. Some say There be so many Religions in the world that they cannot tell which to take There be Jews Turks Anabaptists Familists Papists Protestants Lutherans Calvinists Brownists c. every of which say they have the truth and what should such plain men as I do for my part I think it the wisest course to meddle with none of them all but follow my own business till they all agree which is the Truth not troubling my self at all with any thing they say I may come to Church because of the Law but I will never greatly regard what is said or spoken there A. A bad excuse is better then none at all but this will not serve mens turn Though there be many that say They have the Truth yet there is but one Truth and this is to be found out of such as are not willing to be ignorant as these Objectors commonly be Its no marvel that there hath been ever and will be that envious one that soweth Tares where the good husbandman soweth Wheat There have ever been Hereticks and false Teachers in the Church that they which are approved may be known but by the light of the Word which is able to shew men the Truth the servants of God willing to learn the same have found it out Zachary Elizabeth Mary Nathaniel and thousands of others found it out though the Jews at that time were rent into many Sects Scribes Pharisees Sadduces Essenes c. They did the will of God and were Christ sheep therefore heard his voyce and were instructed in the Truth And it is extream madness in any to neglect the finding out of the Truth because there is some difficulty seeing without the knowledge hereof they perish eternally The more falshood there is the more it stands them in hand to search for the Truth or else they shall perish in their ignorance as others do in their error We must buy the Truth we must strive both to finde it and maintain it The Truth must be had else we dye In worldly things men be wiser As if one dwell some distance from the Market and in the way to it he must go over a great Common where lie a great number of by-paths some to one place some to another will he for this stay at home and want necessaries and say I will never go lest mistaking my way I lose my Market No but he will rather get one that knows the way to conduct him therein whereto he will take good heed that he may not mistake at any other time Or will he neglect to buy necessary provision because there be so many deceitful people in the world and so starve at home No but he will say There be false wares and deceitful men but I le learn skill to know the one from the other to discern the good from the bad so that some difficulty taketh not away mens care but rather whetteth and increaseth it This worldly wisdom will condemn mens folly and madness in heavenly things We must therefore get skill in Gods Word whereby to try Doctrine and that by earnest prayer unto God there be plain places of Scripture that will confute the errors that shall be broached by them we must be judge These things I speak because I would have all get over these logs if they have hitherto stumbled and if we have got over we may be able by good Arguments to help over others our weak brethren that are willing to learn that they may be able to confute any caviller or answer any that shall kick at these things And I pray and beseech you look to it let there be none here so ill minded toward himself that having stuck at any of these he be willing and still content so to do concealing the same neither desiring to be rid out of the fetters thereof This is dangerous indeed especially take heed that there be not such an ill minde and vile disposition in any as not to be content alone to cast off Religion upon these occasions and pretences but labor to lay them in the way of others to draw them from God O fearful thing Cannot you your selves be content to cast off God but will you labor to bring others also to destruction O these enemies to God and his kingdom what will be their end and where shall they appear For if they that win souls shall shine as the stars what shall they do that destroy souls As the ten Spies that went with Caleb and Joshua bringing up an ill name and slander upon the Land of Canaan whereby they discouraged their Brethren from going toward it were shut out and perished so they that bring up an ill name upon the zealous Profession of Gods true Religion and discourage their Neighbors from it will assured perish in endless confusion Against the Preachers of the Word Offences also are taken as 1. Some say There is a deal of preaching indeed and crying out against sin and calling men to this and that strictness of life and that it is such an hard matter to be saved but you must give us leave to regard none of this that is said for we see none worse then the Ministers themselves they must say somewhat when they be in the place but they are as proud and covetous and as bad as any other and were there any such matter as they teach would they dare to go clean contrary A. It cannot be denied but that some in the Ministery both of them that do not and of them that preach that yet live so grosly and dissolutely contrary to their teaching that they give a grievous offence to those that wait for such things yea and make many ignorant with Elies sons loath the sacrifice of the Lord and think that Religion is no such matter as we tell them of because they observe the contrary in their Teachers But what though they do thus yet notwithstanding is the Word of God holy and good Is Physick nought because the Physician is a bad man or the meat because the Cook is a swearing hasty fellow There is no calling wherein there are not some bad But there be many Ministers that make conscience to live according to that they teach and as well to be examples to the Flock in holy conversation as to preach which is but one part of a Ministers duty and who setting humane frailties aside may bid their adversaries write a book against them For common frailties who can say his heart is clean even between
this therefore be a mean rather to draw men on to Religion then set them off from it 2. Some say They make a great shew and be very hot for a while and after they fall off and become as others as bad as who is worst which we think is because having begun they see nothing in it and so they return to their old courses as that which is better A. You might have guessed many truer Reasons It s not that a true Christian is fallen away or one that hath truly tasted of the goodness of the Lord and finding no sweetness in it returns to his old byas as the better state but it is that he that was but an hypocrite though he made a shew is discovered now he hung to the bark but was never ingrafted went out from us but was not of us and Christ coming as is foretold shal make the thoughts of many hearts to be opened It s the easiest thing in the world to be deceived and few build sure and God will have some such Revolters both for the good of his servants which are thereby made the more wary to build sure and look to themselves better then otherwise they would and for the just falling of the wicked that they which will take no benefit by any thing as by Preaching and by the godly lives of the servants of God but rather seek for lets may meet with such blocks falling in their way to their Destruction If some fall away what then The Word hath foretold there shall be hypocrites in the Church yet there be some have held out constantly yea to the death in Prison and flames and loved not their lives so well as the Truth who have found indeed the sweetness of that Christian life from which they would never part Let us therefore begin in Truth and we shall never fall from it as the hypocrites do le ts look to our selves there may be times of tryal wherein many will fall away 3. Some stumble at the falls of Professors We see not say they but they be as bad as other folks and seeing they make a shew of forwardness more then others I would have them shew it by their lives but they are as Covetous as others as Froward Hasty and Furious if they be stirred A. I see you can tell how others should live though you have no minde to it your selves True they should lead their life answerable to their Profession and do not a great many so even their Neighbors that live by them with Eagles eyes yea even their Adversaries being Judges Why doth not this provoke them and you and what if some having boisterous natures and strong corruptions which for want of heedfulness and care prevail over them for a time and so they fall to do something uncomely yea and for a long time walk not so watchfully as they ought is this matter enough for you to mislike Religion The Gospel teacheth not this but the contrary therefore is it not in fault that you should fall out with it Doth any man dislike a Trade because some of the Trade be bad persons and are at sometimes overshot therein Christianity and the denying of our selves is not so easie a matter as that it should be expected a man should straightway as soon as he hath entred upon the profession of Religion be perfect although we ought to look and labor thereto diligently 4. Some stumble at the great humiliation of some Professors who by going to Sermons have been even at their wits end and so troubled as that all their friends could not comfort them yea some have been in such dispair as they have been almost besides themseves and some have made away themselves by drowning hanging or otherwise and they that have not been so yet though they were as merry before they went to Sermons as one would wish after have been so dumpish and heavy as that they would never be merry and I would be loth will some such say to come to this pass therefore I do not mean to trouble my head about such matters A. Many through Gods goodness be truly humbled and yet in short time finde comfort others more deeply cast down and longer held without comfort whom though they walk heavily as they have cause yet God sustains and in due time they get comfort who if they should be held under all their life and yet obtain it at last were much bound to God and their estate infinitely more happy then to live as before in security Yea if any should be so deeply cast down and for want of means of comfort living in desert places wanting publique and private helps or having them be troubled also with the humor of melancholy and the Devil subtilly watching his advantage when both these meer should draw them into some temptation to lay violent hands upon themselves yet I had rather a thousand times be in the case of such a one that being lost hath sought after mercy and salvation and had it in chase and yet were held off by unbelief Satans temptations and their own distemper Being in seeking of it their state could not but be good what ever became of the body For Blessed are they that hunger and thirst c. Better I say is the case of such a one though it be somewhat grievous then either of prophane ones or civil persons that never make question about their salvation but God be thanked such examples are few and very rare Many indeed there be that make away themselves by hanging drowning cutting their throats c. of whom we hear ever and anon but not one of a thousand of those upon any such cause but upon Covetousness Pride Discontent Worldly grief meeting with such Afflictions and Persons as cross their Wills and having no Grace nor Faith to bear them up in them they sink under them and yield to the Devils temptations as Achitophel So that you need not keep away from Sermons lest you should be troubled in your wits and make away your selves but rather hear the Word and labor for Faith or else you may be more likely a thousand times for want of Faith when Afflictions come to hang your selves then otherwise And is it not strange that if one of an hundred upon trouble of Conscience come to such an end that should be a stone to stumble at and all the other should be leapt over and be no means to provoke people to the Word and to Faith a sign they are willing to stumble And whereas there are some that are upon some occasion or naturally distracted in their Wits and craized in their brains and so miscarry people must be so wise as to know that this is no trouble of Conscience yet a number are so foolish that they put no difference Therefore never fear being troubled at the Word for if thou beest not troubled in this World for thy sins thou shalt howl in Hell for them eternally And where
strongly of some then others according to the grace of God and continuance in one duty as in another at home as abroad in prosperity as adversity yea suffering for the truth abiding constant in a godly course They that have experience and knowledge what is necessary to Salvation will look for these and rest in nothing else This we may have of others and this every man ought to labor to lay up in the hearts of his Neighbors A man must not onely lay up good evidence in his own conscience of his Election but give as full a Testimony to the conscience of others as may be This is a Crown to a man while he lives an Honor when he is dead better then a good ointment then silver and gold a comfort to his Friends a credit to them that are left behinde 1. This condemns them that so walk as charity it self cannot speak well of them or esteem them in the state of grace or any of Gods Elect What shall be said of these when they be dead There 's an old bibbing carnal man dead a proud yong man a wicked woman of a very malicious heart c. To speak well of these were to sin against conscience and the truth it self 2. Them also as walk so odly as though in some things they give good hope yet they are either suspected to abide in some known sin or take their liberty so much in gaming or give such way to some notable corruptions be so unreasonable hasty so covetous and worldly as men have no sound perswasion but being asked of them living or dead they that are of understanding can give no confident or comfortable but a lame and imperfect Testimony This is indeed a pittiful thing O leave something to comfort thy Wife Friends Kindred when thou art dead that they may not mourn excessively as without hope but may with others be perswaded thou art gone to God! O leave behinde thee a sweet memorial of thy self A royal priesthood Here 's a second priviledge of Believers cited as it seemeth out of Exod. 19. 5 6. By Christ they are made Kings Priests and Prophets O what a priviledge and admirable advancement it is that being by nature servants of sin and Satan they should be made Kings and so prophane that they had nothing to do to draw near to God may now be Priests and offer Sacrifices to God where may be noted by the way that even in the time of the Law Christ and the Gospel was also Preached to the Jews for they could not come to these priviledges by the legal Sacrifices but by the Lord Jesus And therefore wickedly do they that imagine God fed the Israelites onely with outward benefits and that they had no spiritual things which is contrary to the Scriptures Abraham saw Christs day and the godly also among them saw the Messias though darkly Again What Moses spake indefinitely to all the people the Apostle here applieth the same particularly to Believers Gods Elect to whom only the promises and priviledges appertain and they ought to apply them and make them their own wherewith the wicked are not to meddle To a wicked man there 's not a comfortable word spoken in all the Scriptures while he so abides Me-thinks he should be weary of his part and begin to turn in truth to God for then begins he to come within compass of these blessed promises and priviledges not before Nothing belongs to the wicked but sin and thereby the curses of God here and Hell hereafter as it was Judas his own place This priviledge flows from our Election which is the foundation of all good that comes to us here and hereafter And to become Kings Priests and Prophets who were by nature slaves of sin abominable to God and altogether darkness in matters of Salvation we obtain by the means of the Lord Jesus who was our Mediator and anointed King Priest and Prophet and discharged by the fulness of the Spirit which was in him above measure these offices for our Salvation Our King to gather guide defend us and overthrow our Enemies Men and Devils Our Priest to offer up himself a Sacrifice to God for us and to make continual Intercession on our behalf and our Prophet to teach us all that is necessary to know to Salvation and not this onely but he was King Priest and Prophet to make us such by conveighing a measure of that Spirit which is in him above measure to enable us hereto As Aaron being anointed with the holy oyl it ran down on the skirt of his Garment so did this from Christ to all his Members But of these three dignities I have elsewhere spoken Onely see what kinde of persons believers be other maner of ones then the world makes account They are Kings I tell you Heirs of a Kingdom as meanly as the world thinks of them and as little as they be in their own eyes and as Kings they conquer and over-rule those that conquer and over-rule the Devil the World and the Flesh They are also Priests and may come with confidence into the presence of God and bring Sacrifices that through Christ Jesus shall be well accepted of God and shew their Faces where the wicked may not come though never so mighty They are also Prophets to teach and their lips feed many 1. Therefore they are to be highly thankful for this high advancement and labor to walk worthy of it not in any carnal pride but in all godly humility but yet with notable courage and all true thankfulness to God This yet remember that though Kings yet its Spiritual and therefore hinders not subjection and obedience to civil Kings and Magistrates which I speak because Anabaptists do by such colours elude and take away the authority of Magistrates and exempt themselves from them So Servants are to be obedient to their Masters though not yet godly and to walk humbly christianly and wisely so every Christian is to give men their titles and their due according to their place yea though they be bad 2. Let all take heed how they meddle with these Reproach not rail not on them He that defends them is mighty Abuse not them whom God hath so highly advanced If thou knewest what they were thou wouldest fall down and kiss the ground on which they stand Be not an Ishmael lest thou be cast out of the house I tell thee its an ill mark Saul Saul why persecutest said Christ thou me many shall be condemned at the last day for not doing them good what shall then become of thee if thou do them any hurt I le tell you a far better way Take knowledge of their happy estate and labor to be one of them though despised in the world yet of account with God and Angels It s well said The Righteous is more excellent then his neighbor
we are dead in trespasses and sins 2. This should make the world weary of their part O that a man had but wisdom enough to perswade all ignorant persons that they be in darkness and going to Hell nay all persons of what parts soever that being void of Faith and not sanctified they are in this case It s not because they are not so but because they are so deep in darkness as all that can be said to them from God about the same cannot so perswade them but that they love darkness more then light cannot away to be called out of it think their case as good as others Awake thou that sleepest and stand up Christ shall give thee light Who would abide in a dark Dungeon that might be abroad in the light in Egypt when he might be in Goshen with Gods children Men think because they have the light of the Sun and their eyes to see they think that they be not in darkness but their Souls be in most woful darkness Never think to work the works of darkness and yet come to the light of Heaven Into his marvellous light This is opposed to darkness therefore hereby is meant saving knowledge of Christ which is life Eternal and true Light Holiness and Sanctification the hope of Heaven and the inheritance of the Saints in light This is not onely light but marvellous light either in respect of the contrary darkness or in respect of it self This is the estate of every Believer of every sanctified person 1. This shews the infinite oddes between the true Christian and those that be not so and that not onely between Pagans that have no means who be deep and every way in darkness but even between Christians and them that have both means and it may be knowledge yet are still unconverted and unsanctified persons The one is in light the other in darkness the one have fellowship with God the other with the Devil O that men saw the oddes they would not onely not judge their own case so good and despise the servants of God as they do but would reverence them and take hold of their skirt and say We will go with you 2. It teacheth Christians brought into this marvellous light how to walk as children of the light and to have nothing to do with the unfruitful works of darkness but to reprove them nor with the workers of iniquity But how few thus walk O let our conversation be honest and our light so shine that we may lighten others Being herein like God we may be assured we are going to everlasting light Verse 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy HE addes to the heap another mercy to stir them up to the thankfulness he speaks of and to the end the mercy and benefit may be seen to be the greater he sets it out by the contrary comparing the time present with the time past when it was far otherwise with them and as he compared them with others before so he compareth them now with themselves Which in time past c. Here the Apostle alludeth to Hos. 1. 10. where the Lord setteth out both the sins and punishment of the ten Tribes under a Typical marriage of the Prophet with a notorious Strumpet which was not a thing verily done but to set the more lively before their eyes their Sins and Idolatries as under the name of those supposed children were set out the punishments that God meant to send upon them for the same as That they should be scattered abroad That God would have no mercy on them and lastly which was worst of all That they should not be his people all which were accordingly fulfilled For first they were carried Captive of the Assyrians and there retained some remnants of the Worship of God in a corrupt maner and kept together but after when the Medes and Persians prevailed over the Assyrians they were then scattered over the Nations so far and wide as they had no part of Gods Worship remaining among them but were so mingled among the Heathen as they became no people of God at all but altogether wrapt in all the maners of the Heathen Nations with whom they lived This is that here meant when he saith They were not the people of God c. And lest the good among them should be altogether dismaid as though God had broken his Covenant he promiseth That the time should come that he would receive them into his favor again which was now accomplished as the Apostle saith When by the Gospel they were gathered to the Faith of the Lord Jesus In that he sets before them the time past and what they were Note That for a people or particular persons to look to their beginnings is of good and singular use As for us who since Christs coming are admitted to the same priviledges with the Jews have the Gospel Preached Christ Jesus offered Grace given to receive him the Word and Sacraments to assure us of him Heaven opened to us as well as they for us I say being thus and having the truth and onely way of Salvation Preached to us by Jesus Christ To consider what we were will be of great use as that we were aliens from the common-wealth of Israel Strangers drown'd in Idolatry and all Sin without knowledge of the true God but woshiping the Devil in stead of the true God that in the days and under the Tyranny of Antichrist we were held in blindeness made to worship Images taught to believe that we must be saved by Masses Mans Merits Popes Pardons scared with Purgatory thinking that then we did God high service when we most dishonored him So to consider with our selves what we were before our Calling Ignorant in Unbelief Prophane the servants of Sin slaves of Satan in Darkness loving Sin as our lives hating the Word and all goodness c. and what we are now through Gods mercy will be of great use For This serves 1. To make us humble and take down our pride Therefore when the Israelites would so brag of Abraham and Jacob or Israel that they were their Seed and Posterity the Lord by his Prophets would tell them and what was Abraham but a poor Idolater in the Land of Ur of the Caldees and a lone man a dry stick and Sarah barren and what was Israel was he not a fugitive as it were fain to flie for his life into Mesopotamia and so poor as he went onely with his staff in his hand there served for wages following the sheep at his return ready to be devoured by Esau what great cause then have you to brag of your Progeny 2. To stir us up to thankfulness when we see we were most wretched and miserable poor and blinde and naked having no dram of any good in our selves this is a
bad behavior without dislike especially being with their betters But he that is not with me is against me and though often we cannot do good as we would no nor stop evil yet at least let our righteous souls always grieve thereat yea and as much as may be shew our dislike by hasting out of the company and silence if we may not speak and if we be askt our mindes le ts speak though wisely and humbly lets not dare to turn our backs upon God and his cause for any mortal mans sake whether our Landlords betters or otherwise le ts come as little in such dangerous places as may be but being there le ts take heed we deny not our Master with Peter and hear goodness or Gods Servants railed on or slandered and we consent or not shew our dislike 4. If God would have us live well among the wicked what would he then in the midst of all good means what then is their sin and where shall they appear that break out and live badly in the midst of the means of good the Ministery of the Word good company and the like wherewith they are shoared up on every side what would these do if they were far from such means 5. It rebukes those that professing Religion more then ordinarily yet remember not with whom they live but as if they were onely among the good which would hide all their frailties or interpret them to the best not as if they were among the wicked that seek occasion against Gods Servants Canaanites and Perezites that desire no better booty then the fall of a Professor that not regarding this nor the Gospel by their careless and ill life and the bad actions they break into set open the mouthes of ill men not upon themselves that were the less but upon the holy Gospel of the Lord Jesus for that they will flie upon straight when alas the Gospel is not in fault the contrary was in Abraham Wo be to the world because of offences but especially wo to them by whom they come For hereby the good are grieved the weak hindred the wicked strengthened in their dislike of the Gospel and some of whom there might be some good hoped by this means held off O you that have thus done thus hurt repent heartily and labor to make amends and you that are as yet free pray God that ye may never live to that day if it be his blessed will wherein ye should shame your selves blemish the Gospel and grieve the rest of Gods faithful Servants but that living and dying ye may credit it That whereas they speak against you as evil doers Now follow the Reasons to provoke to godly life 1. We shall cause the wicked to speak well of us and of the Gospel of God yea though they have spoken ill of us and it before yet upon a serious consideration of our innocent and constant conversation they will change their mindes 2. They shall by that means be brought to glorifie God and both like and speak well of the truth which they shall then do when God shall graciously visit their hearts and work by his Word and Spirit true conversion in them then being prepared before by our good life they shall be made to glorifie God for his truth and for us and for opening their eyes and moving their hearts to embrace it Forcible Reasons We shall by our constancy in a good life 1. Provide well for our own credit the credit of the Gospel and the wickeds conversion 2. Which is the main we shall provide for the glory of God In the first place is set down the nature disposition and practise of the wicked towards Gods children as they speak evil of the truth of God and Religion so do they of those that truly profess the same It s in mens nature to mislike all that be of another Religion and Practise then themselves for such is our inbâ—ed pride we think best of our selves and our own Religion and all others to be in error and to be deceived The Crow thinks her own bird the farest But though men mislike all differing Opinions yet none so much as the truth that we naturally hate as black blew and green differ yet not so much as black and white which are opposite so wicked ones hate the truth especially for that is our nature to do and the more sincere any is in professing the truth the more the wicked naturally hate him Thus have Gods children ever been ill spoken off Ishmael mocketh Isaac as his brood yet do Elias was reputed A troubler of Israel One of the children of the Prophets counted a mad fellow Micaiah smitten on the mouth as one that spake without God Jeremiah with them is as one that raveth and fit to be put in the stocks yea they speak ill of the truth and goodness it self The Jews were accused for nothing but doing that which God required and Cyrus had permitted namely to build the City and Temple wherein to worship and serve God and they were a poor contemptible company in the others eyes So we read of them that called the Gospel Heresie sore eyes cannot abide the light Thus was our Savior Christ the most innocent and blessed Son of God reproached and spoken ill off as if he had been a glutten a winebibber was a Samaritan and had a Devil So the Apostle Peter and the rest were termed drunk and Steven that he had blasphemed God and Moses They cannot indure the wrath of God because it crosseth their humors and vile lusts which they set so much by See Acts 17. 18. and 19. 13. and 19. 6. and 24. 5. To come down to the Primative Church were they not most horribly slandered as if they had been Canibals and lived of mans flesh and eat their own children That they met in caves in the night to worship and that then the candles being put out they committed filthiness promiscuously without respect of Kindred c. and if any plague came as that Tyber did overflow to great hurt and that Nilus did not overflow her banks as it used to do or any the like it was because of them and by their means thereupon they fell upon them and killed them like Dogs Thus have they used always to incense great persons against Gods servants with such false suggestions and to make them odious to the common people It hath ever since been the maner of the Church of Rome which hath a mouth that speaketh blasphemies to call the Truth Error and the Gospel Heresie and with them we that profess it be all Hereticks cursed to Hell and who should have nothing but fire and faggot if they could help it and the sincerest Professors and godliest men they hate most and have ever particularly devised horrible lyes against the great men in the Church whom God hath raised
up to be hammers of their false Religion and defenders of the Truth as of Luther Calvin Beza Junius and others so in the powder Treason they had devised and purposed to spread it abroad by Proclamation if their detestable villany had taken effect That the Puritans blew up the Parliament House c. Among our selves also Gods Truth and servants especially have enemies enough and none that hate the faithful Ministers and Christians worse then such as be in the bosom of the Church How are they traduced ill spoken of railed on universally in great places in mean places on Alehouse-benches where not If they can finde any fault of theirs its that they rejoyce in above anything and they lie in wait for the same If they can observe no sin but understand of any infirmity which yet they strive against daily yet this shall be set abroad and encreased as some ugly thing when themselves and theirs have many filthy sores running on them horrible sins which yet they account nothing If any of themselves have never so many faults if he have but a little odde good quality as to be somewhat courteous a Good housekeeper and the like O he shall be magnified as a right honest man indeed If any of Gods children have never so many graces and but one infirmity this shall be set on the tenters all the other hidden If they can know nothing they will devise something if not yet if they do but hear any thing flying though never so unlikely and from no ground yet it goes for good wares with them and is received nay though they turn their own vices into vertues yet the vertues of Gods servants they make vices for want of other matter If they be couragious in a stout cause they be stout and stomackful if they be patient and gentle then they be blockish if wise and prudent in handling their matters crafty subtile fellows if diligent very officious if they take pains in the offices they be called to they be busie fellow meddlers and trouble their neighbors If they differ from others upon never so good ground they be Scismaticks Proud Singular Humerous Giddy If they dare not run with others into the same excess of riot then precise fools Puritans Oh we must have a new world made for you you are so holy a company of proud peevish fellows c. 1. Seeeing the wicked are so apt to speak evil and lie so in the catch we should give all diligence to look so to our ways as we give them no just occasion so to do but take away occasion from them that seek occasion for is it time for us to be heedless and our Enemies as it were lie in wait that they may look till their eyes dazle and they be weary of looking ere they have that they would and that if they speak ill of us it may be unjustly falsly as none can escape their ill tongues not our Savior Christ innocency it self therefore we may look for it but let it be without cause as Hypocrites yet such as labor for sincerity hating Hypocrisie as troublers yet such as seek the peace of Church and Common-wealth 2. That we think it not strange to be ill spoken of it s the nature of the world thus to do as for the birds to fly and we must not be discouraged at it and say I have striven to do as well as I can and yet I am ill spoken of I cannot tell what to do and so faint and melt as wax as some do O no but let it be as a whetstone to sharpen you on more as David said to Micol I will yet be more vile if spoken ill of falsly study innocency the more being thus used thou art blessed Thus were the Prophets served thus Christ himself And if they have called the master of the house Beelzebub much more will they them of his houshold 3. This might make men not too ready to believe reports and think ill of men by and by upon flying reports seeing the world are so apt to speak evil wrongfully especially of Gods children 4. For them that be ill speakers of Gods Servants they cannot bear a worse badge as ill a sign as can be of any for if he be translâ—ted from death to life that loves the Brethren what then he that hates them he is no true member of the Church nor led by Davids Spirit but is of Ishmaels generation and will be cast out as he worse then Balaam nay of Satans brood who is the accuser of the brethren How shall they escape the curse threatned Isaiah 5. 20. Prov. 17. 15 The Lord hath prepared a day when he will judge them of these things Therefore if you will not joyn with them yet cease to speak ill of them The time will come when you would be glad to joyn with them but it will be too late They may be your good works c. These words shew the inducement whereby we shall bring these ill speakers to think and speak well of us and of Gods truth and so glorifie him namely when they shall see us constant in good works So that The strongest defence of our selves or confutation of ill speakers is not by words but by good works for the world will not much regard words they think they be cheap and themselves will speak any thing and therefore think others wil do so too and what can words do while the works are not seen or are contrary Thus David confuted Saul and quitted himself a good Subject How not by telling Saul he meant him no hurt he might have said so as long as he would it should never have been regarded but by his good works and innocency towards him that he never sought his hurt no not when he might as when he cut off the skirt of his Rayment and took the pot of water from his head This made Saul say Thou art more righteous then I and for the time broke his heart This often doth good The constancy of mens carriage overcomes them that have thought and spoken ill Many are carried away easily to think and speak ill of Gods Servants that know not why as upon false suggestions that after having observed their lives have changed their mindes as a Papist having heard that Junius had a cloven foot as it was currant among them coming to the sight of it and that it was contrary he began to suspect their Religion and it was one means of his conversion therefrom This rebukes them that being evil spoken of will take it very hotly and by great words or protestations clear themselves or shift when it may be they are faulty and give glorious speeches when deeds answer not and such as will be very angry and rate others even before company Now if it be a matter of great weight and that the Gospel hear ill also we
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
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
man that can hold it in any compass look to it narrowly carry we a straight reign over it as over an unruly Horse If at any time hasty vain and unsavory speeches have passed from us le ts make conscience and repent hereof neither rest we herein to keep our tongues from evil but let our tongues be ready instruments to praise God upon all occasions as also to instruct our families to give good counsel to speak plainly lovingly and faithfully to utter gracious words tending to Gods glory and the edifying of our selves and others So shall we make it appear that our hearts are good For a good man out of the good treasure of his heart bringeth forth good things So shall we not onely escape many evils from God and men that an ill tongue would procure but we shall see good days have peace to our selves glorifie God here and be glorified with him for ever in his heavenly Kingdom This God enables us to do that thus doing we may enjoy the blessing And his lips that they speak no guile Here that evil of the tongue is prohibited which is more close and covert when the words agree not with the heart nor deeds It s not enough to keep the tongue from notorious and open evils but even from guileful from false deceitful speech Such as are addicted hereunto can have no good conscience but a guilty heart and they cannot prosper for God setteth himself against such neither can such so continuing come into Heaven Of this guile there be many kindes all naught yet some worse then others 1. In Religion towards God When men pretend great zeal and forwardness talk well in good company and to be well thought of speak against ill professing that its the onely thing to be in the favor of God and that we ought in all things to be ruled by Gods Word whose hearts notwithstanding are false and who dare do many things contrary when they can carry them away close This is an argument of a false heart which God hateth for he loves a true Nathanael and his eyes are upon the truth and he loveth truth in the inward parts a certain argument that their sins are not forgiven them All their fair words will not serve their turns they do meerly blinde their eyes their saying Lord Lord will not save them their fair goodly words will be but a Rod for themselves O evil servant out of thine own mouth I will condemn thee They say well but O that there were an heart in them so to do They do indeed but flatter with their mouth and lye with their tongues for their heart is not right 2. In their carriage towards men as 1. When through fear favor or advantage they sooth up and flatter their Neighbors and Superiors making their faults small or none at all nay haply terming them Vertues and extolling them beyond measure thus did the people to Herod But he that blesseth his friend with a loud voyce rising early in the morning it shall be counted a curse to him These speaking against their knowledge as they wrong themselves so do they much hurt to the parties flattered keeping them from reproof and puffing them up by shewing them a false glass wherein to view themselves therefore one being asked which were the worst Beasts answered Of wilde Beasts the Tyrant of tame the Flatterer and that such were worse then Crows which feed not on the living Beast but dead Carrion preying on them which were alive If such may be gainers they will set their tongues to sale the Devil may use them to what speech he will To speak truly and plainly men are so proud and impatient often breeds hatred if we dare not thus speak yet rather then flatter le ts be silent and say nothing 2. When men speak others exceeding fair and make great promises of kindeness but its onely for some advantage or meerly in shew for being put to it they forget their fair proffers thus do many wicked Usurers smooth men 3. When men speak very fair and courteously salute others and yet mean not well nay ill in heart salute them kindely and as soon as their back is turn'd flout at them rail on them slander them yea do them any mischief of which the Psalmist complains The poyson of Asps in under their lips 4. When men speak fair but intend mischief as the Devil when he spake to Eve Joab when he spake to Abner the Pharisees when they spake to Christ of such both David and Jeremiah complained 5. When men speak falshood and lyes in stead of truth and thereby deceive their Neighbors But hereof I have spoken elswhere at large Obj. I have a great charge therefore I must do thus and thus Sol. A mans house cannot be established by iniquity Obj. Plain dealing is good but it brings beggary Sol. A speech of a prophane and unbelieving heart As therefore we love life and would see good days let us refrain our tongues from evil and our lips that they speak no guile Let him eschew evil c. The things to be performed of them that would enjoy the forementioned benefits Evil is of sin or punishment of this last God is the Author called Evil partly because it came in with sin as a punishment thereof and partly because being tedious howsoever God turneth it to the good of his it seemeth so to us This we are ready enough to eschew without bidding though we be not wise enough to avoid the cause thereof yea eschew it by unlawful means being rather willing that sin should rest on us then a cross But the former is here meant whereof not God but the Devil and Man is the Author for he is that Fountain from whence cometh all good and out of one Fountain cannot come good and evil What is this evil of sin It s the transgression of the Law of God For his Law is a perfect Rule of Righteousness Whatsoever he requireth is good whatsoever he forbids as contrary to his Law is thereupon wicked and evil so that whatsoever is contrary to Gods Commandment either by way of Omission or Commission is evil and sin This we must eschew as the Bullet shot out of a gun or to be stricken with a sharp Sword we must abhor it as a Toad or Poyson we must hate it as the Devil and Hell fire we must hate and abhor it with a deadly an utter hatred and accordingly avoid it most carefully Reasons 1. God is thereby dishonored Rebellion is as the sin of Witchcraft When his Commandments are obeyed then is he glorified and who should not glorifie him our Maker Redeemer Preserver Landlord Lives-lord Lord and King 2. Gods wrath is provoked and that must needs be dangerous Who would stir up a fierce Lyon Who can stand before the Lord
Martyrs clearly shew Gideon indeed by reason of the troubles of Gods people in his days thought that God was not with them but it was otherwise Gods eye is not so over them as that he promiseth to keep them out of all danger but so to dispose as that nothing shall fall out to their hurt he keeps them from man and disposes so that when any do befal them the same tends to their good Thereupon they become humbled thereby their Faith and patience tryed in the mean time they are enabled of God to bear them and through him delivered in due time therefrom if not thereby the sooner they enter into Heaven God doth preserve the wiâ—â—ed also and provide for them Though they are preserved from some yet into how many do they fall especially how do they fall into sin daily and how soon they shall fall into Hell who knows The Lord also provides for his own as for the Israelites in the wilderness for Elias in the time of famine for Jacob in Padan-Aram c. many have had experience hereof beyond that they could have lookt for 1. This serves to comfort all those which can prove themselves righteous such may safely depend on God in the very midst of dangers How many or great soever they may be had we but the eyes of faith we might perceive that there are more with us then against us He that is Almighty and All-sufficient careth for us He also taketh our cause in hand so that being wronged we need neither be impatient nor revenge our selves but commit it unto him that judgeth righteously He also will provide for us things needful and therefore must not we murmure grudge or use unlawful means He that feeds the Ravens and cloaths the Lillies will assuredly be careful of us only we must not be wanting unto our selves through neglect of our callings or trusting too much therein but commend our selves therein unto God by Prayer 2. Let such as are not as yet righteous get into the number of righteous persons till then they lie open to all danger are outlaws have no right to any promise neither are under Gods care or protection Oh! could they see their condition they might perceive it to be most fearful but happy is the state of the righteous happy are they whom God loveth and careth for And his ears are open unto their prayers Here note The readiness of the Lord to hear his Servants prayers and to grant their requests the like is elswhere often expressed They are acceptable to him as incense and sacrifice yea he prefers them before those They are available before him the Examples of Abraham Jacob David Asa Jehoshaphat Daniel c. manifest the same They are available to prevent dangers as Hezekiah's Senacheribs Army Available to remove dangers entred as the prayers of Moses and Aaron stayed the Plague therefore when God was not purposed to grant a thing he bade his Servants that they should not pray as Jeremiah Pray not for this people yea protested that though Noah Job and Daniel should pray yet he would not hear them he is a Father merciful gracious full of pity and compassion If earthly fathers can give good things unto their children asking them how much more will the Lord unto his He cannot deny the prayers of his own children endited by his Spirit and offered in the Name of the Lord Jesus who sitteth at his right hand yea he heareth not onely the eloquent and large prayers of his Servants but even their stuttings as Hezekiahs and when there is no voyce but sighs and groans as Hannahs and Jonahs in the Whales belly For prayer is the labor of the Spirit and Heart and God delights in such prayers though he will have the voyce when it can be and looks that men should pour out their hearts and wants at large yet he will accept of such prayers as come from the sincerity of upright hearts But every kinde of prayer will not pierce the clouds and come into Gods presence and prevail with him but such as are according to his own will prayers made in understanding not like those of the Papists in an unknown tongue or those amongst our selves which use the Creed and ten Commandments as prayers or theirs which mark not what they say whose Prayers are meer bablings Prayers also in sincerity Prayers in faith knowing that we are reconciled unto God through Christ Prayers in repentance in love fervent Prayers continued Prayers with fasting not prescribing the Lord either the time means or maner of our deliverance See Psal. 145. 18. Jer. 29. 13. John 5. 15. Mark 11. 24. Psalm 66. 18. Proverbs 28. 9. 2 Tim. 2. 19. John 9. 31. Isa. 58. 9. 1 Timothy 2. 8. Isa. 1. 15. Psalm 51. Daniel 9. James 5. 16. Luke 18. 1. Romans 12. 12. This hath been the strength and defence of this Land and if it were not for Prayer and the remnant of the righteous that cry to God night and day both publikely and privately and stand in the gap to avert his indignation we could not but have looked for some heavy judgement on this Land ere now the iniquities thereof do so fearfully abound and that in every corner such as are the contempt of his Word Sacraments and Servants horrible Blasphemies Sabbath-breaking and the like yea which of us having prayed aright have not had experience of the truth hereof even that God hath many a time and in many particulars given ear unto our desires and granted our poor Prayers There is none that can hear or help but he and it s his honor to right the cause of his poor Saints and Servants This his readiness to hear their prayers appears diversly as that 1. He makes a way for them by his sons blood to come to him which else they durst not 2. He gives us his Spirit to work faith in us and to wash us clean and to embolden us to call him Father and to pray aright who knew not how to pray of our selves It s a sign that he hath a minde to hear us who puts a Supplication into our mouthes 3. He commands us and sets us on work so to do 4. He hath also promised for our better encouragement to hear us and grant our requests Obj. But have not Gods Servants with David complained that the Lord hath not heard them A. True But not in respect of any unwillingness in him but sometimes because they pray not aright or that they pray the more carefully or to try whether they will continue or break off by and by as our Savior did by the woman of Canaan or for that he would have us set the more short by it when we have it and be the more thankful and use it the better else soon gotten and soon forgotten lightly come
all that are not as they should be whereas they should by a wise meek and moderate defence and kinde perswasions win credit to the truth which they defend and so do good they on the contrary cause them to speak evil and to think that it s but a preposterous hate and pride of heart in them so to speak and so do hurt Some sober Christians do much good and win on many that at first were opposite when they hear the wait of their reasons rather then the bigness of their words and seeing they do it in the fear of God and for conscience sake Some are not so milde as others but of an hotter nature this must in any wise be tempered with wisdom yet are not we to part from any part of the truth but to stick as close thereto as we may Verse 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ. TO our constancy in the confession of our faith we must have a good conscience not so onely as it may be known to our selves but we must so walk that others even our adversaries may perceive the same that thereupon changing their mindes and being ashamed that they have spoken so evil of us they may cease to blame such as walk in so good a conversation as becometh the Servants of Christ Before I come to handle the points particularly laid down herein I will shew 1. What conscience is 2. The offices thereof 3. Resolve some questions about it and 4. Treat of the kindes thereof For the 1. Conscience is a faculty or power placed by God in the soul of a man which determineth of his thoughts desires words and deeds either with him or against him in the sight of God I say It s a faculty or power not a bare act for many actions are ascribed thereto as to accuse excuse comfort terrifie c. Placed by God for God being the creator of the soul he must accordingly be the creator of all the faculties of it In the soul called also the heart and the Spirit of a man Herein there be diverse faculties as the understanding whereby we conceive what is true and what is false what is good and what is evil the will whereby we will or nill choose or refuse any thing whereto are joyned the affections joy grief love hope fear c. and the memory whereby we hold fast things conceived or else call to minde and remember things past So also is conscience another faculty thereof whereby the soul reflects upon it self whereby I know that I do know such a thing that I think this or that that I affect or desire love or hate this or that for its one thing to know a thing think a thing remember a thing c. and another to know that I know it think it remember it Now in which part of the soul it hath its place as whether in the understanding or will or in every part of the soul I will not stand it s enough for us to know that there is such a faculty in mans soul. True it is it not only gives witness of all the faculties tels what I think desire affect c. but it useth and worketh upon all the faculties as the understanding for by it it directs and according to it it doth accuse so as if the judgement be well informed the conscience will give right witness if ignorant or ill informed then it gives wrong testimony So the memory accusing or excusing for things past so it worketh upon the will by provoking it to choose or refuse this or that so it worketh upon the affections raising up in us comfort and joy upon well doing fear and grief upon ill-doing Now though it have to do with all yet it may have its proper place in the understanding and minde according to the judgement of most Divines Of a man for no Creature on earth hath Conscience but man True the Angels are not without it the good having a good comfortable excusing joyful Conscience the evil a woful ill accusing and tormenting Conscience which is so much the worse for that they know so much and be so maliciously bent against it so that even when they be not in the place of torment but have leave to range the world yet they carry Hell with them even a tormenting Conscience whereof their trembling according to Saint James is an evident testimony But no other Creature hath it for having no Reason they have no Conscience therefore we say in our speech of a bad and unconscionable man he hath no more Conscience then a Dog or as much Conscience as an Horse whereby we mean none at all for these Creatures have none Man then hath a Conscience yea every man yet as the use of Reason may be lost by folly phrensie c. so the use of Conscience in such So by notorious wickedness a man may lose the use of his Conscience for a time whereupon we say of such a one he hath no Conscience yes every man hath a Conscience though as the use of Reason is taken from one deeply drunk so custom of sinning hath taken away use of Conscience so that it doth not admonish him before he do ill nor check and accuse him after or hath such an erronious judgement thinking good evil and evil good that he hath also an erronious Conscience But this benummed or beguiled Conscience will be awakened at one time or other in life or death or at the day of Judgement for no mans Conscience dyes but lives and shall meet him at the last day and though his sins be now as words written with the juyce of Lemmons nothing to be seen yet when their Conscience comes to the fire of Gods Judgements then every little dash idle words vain thoughts c. will be perceived Though men choak and smother Conscience though they strangle it or so drown it in their cups yet it will and doth abide still what made Joseph's Brethren troubled in Egypt but Conscience which told them of the sin committed by them twenty years before So Conscience told Pharaoh that he and his people were wicked which determined of his thoughts desires words and deeds or more briefly beareth witness either with us or against us in the sight of God It meddles not with other folks actions for that is science or knowledge but with our own and that is Conscience Conscience that is knowledge with another that is either another knowledge when I knowing any thing do know that I know it and so know my self and what is in me or another person that knows with me what I know and that as well as I or rather far better namely God who made the Conscience and will judge it and is privy to all that is in it for so is no other neither man nor Angel and accordingly the
lie there frying But he knows well what he doth if he should make it too common or let out too many then would the people care the less and say Though I go to Purgatory yet the Pope of his clemency will deliver me and so I mean to give my goods and lands to my children and not beggar my posterity by giving them for Pardons or Masses c. Thus indeed their trade would go down 1. This may stir us up to give thanks to God for his mercy in delivering us from those cousenages and revealing unto us his truth We ought to be so much the forwarder in every duty towards the worship of God the Ministers maintenance the poor c. you save it an hundred times over through the preaching of the Gospel truly It s a foul fault in people that they cannot be content thus to enjoy their goods lands and leave them to their children which they could not do but pull and rake from the Minister care not how little they allow him yea and are so miserable as they will scarce allow their part to keep the house of God upright or in decent sort neither give the poor without grudging or upon necessity It may comfort the godly There is no delaying place by the way to keep them from the joys of Heaven 3. It may teach men in any wise to look to themselves how they live for as soon as the breath is out of them they go presently to the place where they shall abide for ever as the Tree falls so it shall lie Neither went he down to Hell to preach to the Reprobates for as its absurd for one soul to preach to another so preaching is to do some good and thereby onely to do hurt is against the end thereof But say they he onely went and preached experimentally by his presence and shewed himself to them to convict them but they were already sufficiently convicted condemned and put in their place of torment if Christ should have gone thither to convict them again they were not sufficiently convicted before But if they say he went to triumph over the Reprobate there c. it may be answered That he triumphed on the Cross and shall triumph over the Reprobates mightily on the day of Judgement I proceed unto the Doctrines of the Text. By which also he went and Preached Here note 1. That when Gods faithful Ministers Preach it s the Spirit of God that preacheth in them Holy men of God spake as they were moved by the holy Ghost He that heareth you saith our Savior heareth me 1. Therefore Ministers must endeavor so to preach that it may appear unto all that its the Spirit of God which Preacheth in them their matter must be sound and wholly agreeable to the will of God and for the maner it must not be with enticing words of man wisdom but in demonstration of the Spirit and of power we must not seek our selves but Gods glory in the Salvation of our people Such as for their matter Preach contrary to the Word it s not the Spirit of God which Preacheth in them but the Spirit of Error and for the maner such as use a dark kinde of Preaching or curious and quaint terms or in such sort as the people cannot understand or profit do they woo for Christ or rather do they not speak for themselves Such kinde of Preaching is blasted and cursed of God and the Preachers thereof shall have their reward accordingly 2. Let people know that when they come to the Word they come not to hear such a man whosoever he be but to hear what the Spirit of God saith to them a great priviledge we must therefore prepare our selves rich accordingly with all reverence and fear as having to do with God himself laying the same to heart and endeavoring to be profited thereby in yielding obedience thereto O how many come hand over head sit sleeping at Church and are no whit moved with whatsoever is said Did we but believe that it were Gods Spirit that did Preach to us we would give better heed If we speak according to the Word in rebuking you for your sins you are not to fret and say O some body hath told him hereof or he doth this of ill will but acknowledge that its Gods Spirit which rebukes you and that God is there indeed 3. Gods people may be comforted by the promises delivered in the Word as the wicked may be terrified by the threatnings thereof They shall come to pass for that the Spirit of truth hath uttered them 2. That God will finde a time to right things when they be disordered Though the wicked may prevail for a time and iniquity abound and overflow yet will the Lord in his due time come to visit and reform all Thus did the Lord deal with this people Let the godly have patience and wait Gods leisure and for the wicked let them be never the lustier for that the Lord is patient and defers for a time for he will come to give every one his due and will come too soon for their turn In prison That is Hell the place appointed for the souls of the wicked a fearful place of Gods own preparing and whereof the Devil is the Jaylor For the wicked 1. They shall be separate and cast from God in whose presence stands happiness that as they regarded not his presence here so hereafter they shall not enjoy it 2. They shall be cast into the society of Devils and Reprobates whom they have served and whose society they have loved Yet 3. Not in their company to be with them in jollity and merriment c. as here but in torments howling and wailing c. those are both intollerable and eternal their souls are presently after death cast hereinto as both their bodies and souls which have been companions together in sin shall be on the day of Judgement And for that though many be called few be chosen and in the parable of the four kindes of seeds onely one of them was good as most of the old world perished so shall and have most of every age of the world Though Israel be as the sand of the Sea yet but a remnant shall be saved O how might this cool the wicked the proudest that live in jollity and set all others at nought Now they are lusty and swear and curse and do what they list poor woful creatures There is a prison prepared for them that will pull down the proudest of them sour sauce to their sweet meat but most live as if there were no such matter O what fools be they that for a few short profits ill gotten or onely sought after or some transitory pleasure or honor sell themselves to this woful place These count themselves wise and Gods servants fools but the contrary will be seen one day and that they themselves
preach to them he writes which would stick to them and whereunto they might resort again and again at their pleasure Hence I might speak of the profitableness of writing Epistles how much good Gods servants may do to each other being absent by Prayers by Letters How much good hath been done by the Letters of the Fathers and of godly men in latter times as of Calvin Beza the Martyrs c. who knoweth not what a fault is it that it s no more used as Parents to their Children being absent friends to friends c. whereas wanton Letters and Letters about worldly businesses are frequent enough Written Thus God moved the hearts of his Servants and assisted them extraordinarily to pen the parts of holy Scripture O what a a benefit it is that we have the whole and most holy Word of God written and before us and how should we in token of thankfulness be exercised therein But most busie their heads with other matters namely Their worldly profits and pleasures fools bables in the mean time little using or regarding the Bible Briefly 1. Because he would have them the oftner in it and take the more delight to read it over 2. Because he sent Silvanus to open and unfold it at large by preaching out of it and making application thereof for their good Here see how God in his infinite wisdom hath provided us his Word wherein is all his minde and that in few words to provoke us to be exercised therein for if the Word had been written as large as we had need for our understanding the world could not have contained the books that must have been written but the Lord hath revealed his will briefly laid down much in few words yet for our further benefit God hath Ordained the Ministery of his Word and given gifts to men to preach it expound it apply it to every bodies use so that both together do most happily How should God have provided better for us If therefore people profit not their answer must be heavy Exhorting and testifying c. These words afford sundry points as 1. In that the Apostle testifieth by sound Arguments that they were in the right way note that Its needful for every one to know and be well assured of the Religion he professeth that it is the truth of God for there be many Religions yet but one truth miss that and perish we must not go by guess in our Religion It s not enough that we have the true Religion except we know it to be so that we be not wavering and carried about with every wind of contrary Doctrine 1. This rebukes those that take occasion because there be so many Religions therefore they will meddle with none but take their ease and tarry till all agree 2. It rebukes those that profess a Religion as all do but know not whether it be truth or not but believe as the Church believes as they be told but have no ground from the Word for the same Turks may not its death to question about their Religion Papists may not especially the Laity who are forbid to read the Bible or any good Book that way but we may yet how do the most in this Land profess the Gospel which by Gods goodness is the truth indeed alas how few know and are able to prove it 3. As it s our duty to testifie and prove our Religion to be the onely true way of Salvation so it s yours to know and acknowledge it that if an Angel should come and inform you otherwise you might not give ear to him 2. In that the Apostle thought it not enough to prove to them that that was the true Religion they were in but exhorted them to continue constant in the same note that They that know the truth ought so highly to esteem it and be so thankful to God for it as they never suffer themselves to be removed therefrom whether for hope of gain or fear of trouble c. we must buy the truth not sell it The Martyrs would rather lose their lives then the truth if we let that go we lose our Souls 3. In that the Apostle takes such care and pains with those Jews that now stood in the truth to hold them therein we may note that Its an hard matter for those to hold out stedfast that have begun to do well for our heart is deceitful the Devil is subtile and strong and there are also many Seducers many baits many discouragements c. What are they then that say there 's too much Preaching and Reading They know nothing that belongs to true Christianity A little means may serve to keep men in a loose carnal and prophane course but to keep us in a good course there must be precept upon precept line upon line c. and all little enough Therefore Ministers ought to continue with all diligence not onely to gain home more but even to hold on and confirm them that be gained that they fall not away into error sin and security and people have also need to use all good means to this end 4. In that his Epistle consisteth in testifying by sound reasons for the confirmation of their judgements and then of the Exhortation for the whetting on of their affections Note That Both parts are necessary in Preaching the one still to accompany the other 1. Ministers therefore must labor in and for both 2. People must make use and account of both regard Doctrine for knowledge and suffer Exhortation for practice Some cannot endure Application and Exhortation but are all for knowledge and to feed the understanding and it appears in their lives for they cannot endure but to live at elbow-room as they list notwithstanding the profession some make in hearing Sermons Verse 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son ANother part of the conclusion consisting of Salutations from the whole company of the faithful with him and particularly from Mark. The Church The company of the faithful that were at Babylon knowing of our Apostles writing to these his dispersed Brethren entreat to be remembred to them and pray the Apostle for he would not send their commendations without their knowledge that he would signifie to them that they remembred them loved and reverenced them and were glad of them praying to God for them c. Gods people though far distant one from another yet must be mindeful one of another Which is at Babylon Namely a City of Assyria whither the Jews were carryed Captive by Nebuchadnezzar and there abode for Seventy years There were here now sundry believing Jews as God hath his Church in the worst places where Satans Throne is and though most of the Jews rejected Christ yet some here and in other Cities embraced him The Papists will needs have this meant of Rome but upon
Deu. 13. 6. Mat. 5. 29. Luke 14. 26. Dan. 3. 17 18. Acts 4. 19. Speedily Voluntarily Constantly 1 King 13. 24. Gal. 6. 9. Reasons Use 1. See Exod. 5. 2. Iob 21. 14 15. Ier. 6. 16. and 44. 16. Psal. 50. 22. Use 2. Exod. 10. 26. 1 King 3. 26. Acts 15. 9. Simile Use 3. Gen. 13. 8. What may stir us up unto obedience Use 1. Use 2. Simile Obj. Sol. Simile Two parts of obedience Isa. 1. 16. Rom. 12. 9. Col. 3. 10. We must forsake evil before we can do good Simile Use. 1 Cor. 9. 24. Ignorance is the cause and root of a bad life Simile Simile Use 1. Use 2. Use 3. Iohn 3. 19. Use 4. Why being so well instructed in the Law they are here termed ignorant Rom. 2 17 c. All knowledge without the knowledge of Christ is nothing Phil. 3. 8. 1 Cor. 2. 2. Knowledge without reformation is but ignorance Use 2. Such as have attained knowledge must not live as they did before Rom. 12. 2. Rom. 13. 11 12. Eph. 4. 17. 5. 8. Use. Iohn 9. 41. Luke 12. 47 48 Phil. 1. 27. Gal. 5. 25. Holiness must be added to abstinence from evil Tit. 2. 12. Luke 13. 7. Mat. 3. 10. Mat. 25. 30. Verse 41. This duty needful to be urged Use. Psal. 51. 13. Luke 11. 23. Iudg. 5. 23. Neh. 13. 17. Acts 16. 28. Christians must be holy 1 Thess. 4. 3. Ioh. 15. 3. and 17. 17. Eph. 1. 4. Luke 1. 74 75. 1 Cor. 6. 20. 1 Thess. 4. 7. Iam. 1. 18. Heb. 12. 14. Mat. 5. 8. Acts 20. 32. Use 1. Rom. 6. 22. Use 2. Holy in all maner of conversation Psal. 145. 17. Use 1. 2 Pet. 1. 5. Col. 3. 17. Eph. 4. 29. 1 King 20. 23. Simil. Use 2. Dan. 2. 32. 2 Pet. 1. 11. Rom. 7. 19 24. God is holy Isa. 6. 3. Rev. 4. 8. Lev. 20. 8. Exod. 3. 5. Use. Mat. 5. 48. Mat. 11. 29. Psal. 84. 7. Lev. 12. 3. Hab. 1. 13. Psal. 94. 20. A twofold calling Rom. 8. 30. Eph. 4. 1. 1 Thess. 5. 24. The parts of the inward calling Acts 16. 14. Col. 1. 13. Eph. 2. 1 2. Rom. 6. 17. 1 Cor. 6. 11. The fruits of this inward calling Use. Rom. 8. 30. 2 Pet. 1. 10. Marks of effectual calling Negative Affirmative Eph. 5. 11. 1 Sam. 2. 25. Heb. 6. 8. 2 Cor. 4. 3. Acts 13. 48. Isa. 6. 9 10. Hos. 4 17. Rev. 22. 11. Prov. 1. 24 c. Why the Apostle is so earnest in exhorting to holines Use 1. Use 2. Lam. 3. 40. 2 Cor. 13. 5. Ministers must prove their Doctrine by Gods Word Luk. 10. 25 26. Acts 12. 22. Use 1. Use 2. Obedience is to be yielded to those Doctrines which are proved by the Word Reason Amos 3. 8. Deut. 5. 27. Use 1. 1 Cor. 10. 12. Use 2. Iohn 8. 47. Gods Word the rule of all Truth Use See Isa. 8. 20. Iohn 5. 39. 20. 24. 1 Cor. 4. 6. 2 Tim. 3. 16 17. Sadael de verbo Dei Scripto Rev. 22. 18. The use of the Apocrypha Books with the respect which is to be given thereto Rom. 3. 2. Simile Christians must be ready in the Scriptures Iohn 5. 29. Col. 3. 16. Iosh. 1. 8. Psal. 1. 3. 119. 97 98 99 101. Use 1. Use 2. Numb 11. 29. Use 3. Simil. See the Book of Martyrs The more the Lord bestows on any the more he expects from them Use. The Popish Doctrine of free-will hath no ground from this place Nor is it against the marryed estate Tertull. Hieron Rom. 14. 17. 1 Cor. 7. 32. Ibid. 34 Heb. 13. 4. Why we ought here to pass our time in fear Hereof see Dr. Taylor on Acts 10 p. 108. Three kindes of fear Natural Heb. 5. 7. Mat. 14. 31. Slavish Simile Filial See Mortons Threefold estate pag. 122. This last often enjoyned Psa. 2. 11. Eccles. 12. 13. 2 Cor. 7. 1. Phil. 2. 12. Whence it proceedeth The benefits hereof Pro. 1. 7 Eccles. 12. 13. Heb. 11. 7. Gen. 25. Rom. 3. 18. The opposites hereunto The marks hereof Prov. 8. 13. Gen. 39. 9. Neh. 5. 15. Joh. 31. 15 21 23. Isa. 50. 10. 66. 1 15. Use. 1. See B. Halls 3. epistle of his 6. Decad. Use 2. Prov 31. 30. Psal 112. 1. 128. 1. 1 King 18. 3â— Prov. 19. 23. Means to attain unto the fear of God A great drought Anno 1615. Mal. 3. 8. Deut. 28. 58. 59 65 66 67. Iob 15. 2. God requires our whole time for his service Prov. 23. 17. 28. 14. Luke 1. 35. Use 1. Use 2. Use 3. Use 4. Simile Use 5. 1 Pet. 4. 18. Num. 20. 10 11 12. Prov. 23. 17. and 28. 14. Heb. 11. 39. and 13. 14 Doctr. Christians here in this world are but Sojourners 2 Cor. 5. 1. Iam. 4. 14. Iob 9. 25. Psal. 10. 9. Psal. 39. 5. Gal. 6. 10. Eccles. 9. 10. Iohn 9. 4. Psal. 90. 12. Use 1. Isa. 22. 13. Use 2. Simile Eccles. 9. 4. The first Reason of the foregoing Exhortation Doctr. Such as call God Father must walk in fear and obedience as sons Exod. 20. 12. See Mal. 1. 6. 2 Cor. 6. 18. What the name Father implyeth Use 1. See Psal. 50. 16 Ier. 3. 3 4. Luk. 6. 46. Psal. 15. 2. ver 15. of this 1 Iohn 3. 9. Ioh. 4. 48. See 2 Cor. 6. 17. Use 2. 1 Iohn 1. 12. The second Reason of the foregoing Exhortation How God doth and will judge of mens actions 1. In this life 2. At death 3. On the day of Iudgement Use 1. Use 2. 2. Cor. 5. 10. See Rev. 1. 7. and 20. 12. The person of man how taken Deut. 16. 19. Use. See Psal. 51. 6. Rom. 2. 2. Isa. 1. 15. and 58. 4. See Mic. 6. Gen. 4. 5. 1. Sam. 16. 7. Iohn 4. 24. Prov. 23. 26. 1 Chro. 28. 9. Four things required to the being of a good work Gen. 4. 4. Rom. 14. 23. 1 Cor. 10. 31. Use 1. Splendida percata Object Sol. Use 2. Use 3. Use 4. The third Reason of the foregoing Exhortation The parts of this verse Doct. A man may know himself redeemed 1 Iohn 3. 14. Use. Doctr. Redemption presupposeth Bondage and Slavery Use. Iohn 8. 33. Doct. There 's a way whereby to come out of our bondage Use 1. Luke 4. 18. Iohn 17. 10. Object 1 Iohn 2. 2. Sol. Use 2. Rom. 6. 13. 1 Cor. 6. 20. Iam. 2. 20. Psal. 33. 17. Doctr. The whole life of an unregenerate person is vain Use. Obs. Children readily follow the evil example of their Parents Gen. 18. 18. Acts 24. 14. Whom we are here to understand by Fathers Mat. 15. 4 5 6 c. and 23. 23. Mat. 15. 9. Mat. 15. 4 5 6. 2 Tim. 3. 16 17. 1 Sam. 15. 22. Lev. 10. 1 2. Popish Religion stands in patches Doct. Parents must give their children good example See 2 Kings 17. 41. 2 Chro. 22. 3. Psal. 101. 2. Use. 1. Use 2. Doctr. To follow the examples
of our Ancestors is no sure rule Use. Pro. 10. 19. Doct. The things of this world are insufficient to redeem any out of his spiritual bondage Reas. 1. Psal. 24. 1. Psal. 50. 10. Reas. 2. Reas. 3. Reas. 4. Prov. 6. 35. Reas. 5. Pro. 11. 4. Ezek. 7. 19. Zeph. 1. 18. Reas. 6. Psal. 49. 7. Reas. 7. Use 1. Acts 8. 20. Use 2. Mat. 4. 9 10. Heb. 11. 25. Use 3. Iob 1. 11. Doctr. The things of this world are corruptible vain and uncertain 2 Pet. 3. 10. Use 1. Pro. 23. 5. 1 Tim. 6. 17. Iames 2. 5. Use 2. 1 Tim. 6. 17. Prov. 10. 15. Iob 31. 24. Use 3. Use 4. Doctr. Christs blood the true price of mans Redemption Rom. 5. 19. Phil. 2. 8. Acts 3. 15. 20. 28. Isa. 53. 5. Acts 4. 12. Rev. 13. 8. Heb. 13. 8. 10. 14. See Rom. 3. 25. Eph. 1. 7. 1 Pet. 2. 24. 1 Iohn 1. 7. Rev. 1. 5. Object Sol. Use 1. Use 2. Use 3. Use 4. Heb. 10. 29. Use 5. Simile Iohn 3. 16. Use 6. 1 Cor. 6. 2â— Simile Use 7. In what respects Christ is compared to a Lamb. Iohn 1. 29. Isa. 53 7. Isa. 53. 9. Iohn 8. 46. Mat. 27. 4 24. Luke 23. 41. See Heb. 7. 26 27. Object Sol. Isa. 53. 6. 2 Cor. 5. 21. Use 1. Use 2. Iohn 21. 15 16 17. Eph. 5. 15. Iob 31. 35 36. Luke 1. 6. Dan. 6. 5. 1 Sam. 12. 3. Use 3. Rom. 8. 17. Mat. 18. 15 21. Object Sol. Obser. We are not to listen to either believe all we hear Ier. 26. 20. Acts 24. 5. The prevention of an Objection Acts. 1. 4. Doctr. Christ was ordained before the world Gen. 12. 3. 3. 15. Rev. 13 8. Iohn 6. 27. Eph. 1. 4. Object Sol. Object Sol. Use 1. Use 2. Use 3. Ioh. 3. 16. Use 4. Rev. 13. 8. Ioh. 8. 56. Rom 9. 33. Use 5. Mat. 6. 33. Ioh. 6. 27. Obs. The world shall not always continue 2 Pet. 3. 10. Use. Christ how manifested Heb. 9. 26. Doctr. God is constant and unchangeable Acts 13. 48. Use. 1. Use 2. Acts 11. 29 30 Psal. 76. 11. Gods promises are unchangeable Neh. 1. 9. Use 1. Use 2. Obser. Christ was then exhibit it when God decreed that he should so be Gal. 4. 4. Doctr. What God hath decreed shall be in due time accomplished Acts 16. 6 7. Mat. 10. 5. Mat 28. 19. Rom. 11. 25. Use 1. Use 2. Use 3. Three differences of times Why this called the last time Obser. God will no otherwise reveal his will then he hath already done Heb. 1. 1. Use. Doctr. We now live in the latter end of the last times Use 1. Use 2. Why Christ came towards the latter end of the world Use. What we are to do and how to carry our selves that others may think well of us Doctr. We cannot believe in God but by the Son Reas. 1. 2 Cor. 4. 4. Heb. 13. Reas. 2. Iohn 14. 6. Eph. 3. 12. Heb. 10. 19 Iohn 17. 3. Use 1. Use 2. Use 3. Use 4. Obs. In Christs Resurrection the whole Trinity had a hand Phil. 2. 9. The benefits which those reap that believe in Christ Doct. Where there 's no love nor fear of God there can be no true brotherly love Use 1. 1 Cor. 13. 6. Iudges 9. 23. Use 2. Prov. 16. 7. Acts 14. 15 16 19. Doct. Where there 's the true fear or love of God there 's also brotherly love 1 Ioh. 1. 1 Ioh. 4. 12. Use 1. Use 2. 1 Ioh. 5. 1. Psal. 15. 4. Psal. 16. 3. 1 Ioh. 3. 14. Use 3. Obser. There 's uncleanness in us both in Soul and Body Gen. 6. 5. Matth. 15. Isa. 1. 16. Iam. 4. 8. Rev. 3. 17 18. Use. Iohn 3. 5. Mat. 5. 8. Heb. 12. 14. Psal. 15. 2. Obs. Where there 's sanctification of the soul there 's also sanctification of the body Doct. The Word of God is the outward instrument of our cleansing Ioh. 15. 3. 17. 17. Iohn 15. 5. Acts 15. 9. Use 1. Use 2. Use 3. 1 Sam. 15. 22. Ier. 25. 12 1â— 2 Thess. 1. 8. 1 Pet. 4. 17. Why the Word is called Truth Iohn 17. 17. Iames 1. 18. Use 1. Use 2. Use 3. Use 4. Heb. 13. 4. Doct. The Spirit is the inward worker of Sanctification Acts 11. 21. and 16. 14. Use. Rom. 8. 7. 1 Cor. 3. 6 7. Obs. Till we be cleansed by the Spirit we are unfit for any duty Use. Obs. The end of our Sanctification is to be fruitful in good works Eph. 2. 20. Iam. 1. 18. Use. What Love is Gal. 5. 22. 1 Tim. 1. 5. See Psal. 41. 9. 55. 13. Mat. 10. 21. See 1 Ioh. 3. â—7 Iames 2. 14 15 16. Rom. 13. 10. Luke 10. 34. â— Tim. 5. 4 8 16. Gal. 6. 10. Rom. 12. 10. and 13. 8. Col. 3. 14. Rom. 13. 8. Gal. 5. 13 14. Psal. 133. 1 Cor. 13. 1 2. The properties of love 1 Cor. 13. 4. Gen. 45. 5. Mat. 17. 27. Gen. 13. 8. See M. Perkins Christian Equity Rom. 13. 10. See Mr. Perkins cases of Cons. 1. 3. cap. 3. pag. 135. 1 Cor. 13. 5. Mat. 6. 12. Two Caveats to be observed of them that for redressing of wrongs make use of the Magistrate 1 Cor. 6. 7. Simile Mat. 5. 42. Deut. 15. 10. Acts 4. 37. 2 Cor. 9. 7. Prov. 3. 28. Obs. There 's little love in the world 1 Sam. â— 14. Iohn 2. 20. Exod. 10. 9. Mat. 24. 12. 2 Tim. 3. 2. The causes of the want of love Luke 17. 4 5. Prov. 13. 10. Eph. 4 2. The effects of the want of love Use. Mat. 18. 26 28 Pro. 19. 19. 11. Mic. 7. 18. Prov. 10. 12. Pro. 11. 24 25. Reasons inciting us to this duty of love Isa. 58. 2. Gen. 13. 8. 1 Cor. 6. 6. Ioh. 13. 34 35. 1 Ioh. 3. 14. See Pro. 10. Acts 9. 39. Rom. 12. 16 17. Obser. The fruits of love towards our brethren must accompany the profession thereof Obs. The doing of brotherly offices must proceed from brotherly affections Love must reach to all Object Sol. Object Sol. Luke 10. 33. Object Sol. Object Sol. Matt. 5. 44. Rom. 5. 10. Note 1 Ioh. 5. 1. 3. 14. Zech. 2. 8. Use 1. Gal. 6. 10. Use 2. 1 Iohn 3. 14. ibid. 10. Psal. 15. 4. 16. 3. Gen. 27. 29. Num. 23. 8. How we ought to love the Wicked Gen. 13. 8. See 1 Cor. 6. 8. Iohn 15. 19. Doctr. Love must be without fainng Rom. 12. 9. 1 Iohn 3. 18. Use 1. Psal. 28. 3. Gen. 3. 5. Mat. 4. 3. Use 2. Iames 5. 17. Obs. Love must be mutual Acts 20. 35. Obser. In love there must be a community Iames 2. 1. Prov. 22. 2. Iames 2. 5. Gal. 5. 22. 1 Tim. 1. 1. The properties of pure love 1 Cor. 13. 6. Gen. 25. 28. Mat. 5. 46. Use. Lev. 19. 17. Prov. 13. 24. Simil. Mat. 16. 22. Obs. A Christians love must be earnest 2 Cor. 9. 6. 1 Pet. 4. 8.
watchfulness is here required What Spiritual watchfulness is A man must be awakened before he can watch Eph. 5. 14. By nature we are asleep in sin which is diversly prov'd Use. Iohn 5. 25. Reasons for watchfulness 1 Thess. 5. 5. Prov. 10. 5. See Ionah 1. 5. Satans malice exceeding great Rev. 12. 12. Satans strength Satans subtilty Matth. 4. 3. Rev. 12. 9. Gen. 3. 1 3 4 c. Matth. 4. 2. Satans Diligence Use 1. Use 2. Acts 26. 18. Use 3. Use 4. Exod. 22. 18. Simile Use 5. Psal. 18. 2. Col. 3. 16. Psal. 121. 4. Rev. 5. 5. Satan is to be resisted Reasons 1 Cor. 16. 13. Eph. 6. 10 11. Iam. 4. 7. Rom. 16. 20. Use 1. Use 2. Faith gives Satan the foil Eph. 6. Use 1. Use 2. Eph. 6. 1 Iohn 5. True faith rare What faith it is that prevails over Satan Use. Matth. 14. Obj. Sol. Simile All Gods children are liable to Satans temptations 2 Tim. 3. 12. Use. God enables his children to overcome Satans temptations Use. Obj. Sol. Ministers must endeavor as to inform the understanding so to work on the affections of their people People must joyn practice to their knowledge There 's a near conjunction between believers Use 1. Use 2. Gods Church is dispersed throughout the world Use. The Saints in Heaven are free from temptations Use 1. Use 2. Note Gods Ministers must further their peoples Salvation by all means Num. 6. 24. Use. 1 Cor. 3. 6. 1 Tim. 4. 16. See also Acts 26. 18. Simile God is the author and giveâ— of all grace See Exod. 31. Rom 15. 13. and 16. 20. 2 Cor. 1. 3. Iohn 1. 16. Eph. 4. 7. Use 1. Use 2. Psal. 4. 6. Use 3. Doctr. Whom God will save those he doth effectually call Use. Eph 1. 4. Luke 1. 75. Iam. 1. 18. Such as are effectually called shall partake of glory Use 1. Use 2. Use 3. God will not forsake them whom he hath called Rom. 11. 29. 1 Thess. 5. 23. Iohn 17. 11. All good comes to us by Christ. Eph. 1. 4. Use 1. Use 2. Gods children must here suffer before they can partake of heaven Psal. 34. Iohn 16. 33. Acts 14. 22. 2 Tim. 2. 12. Reasons Iob 33. 17. Isa. 27. 9. Simil. Use 1. Use 2. Use 3. The afflictions of Gods children are small Rom. 8. 18. 2 Cor. 4. 17. Isa. 4. 5. Rev. 2. 10 Use. 1 Cor. 3. 9. Phil. 3. 13. Gods people must labor for perfection 1 Thess. 4. 1. 2 Thess. 1. 3. Use. 1. Rev. 2â— 5. Use 2. Use 3. Christians must hold out to the end Use. Gal. 3. 1. Col. 3. 3. 1 Pet. 1. 5. Our Election and vocation should move us to praise God Rev. 4. 8. Holy things should be handled by holy persons Note A good name is to be labored for See Heb. 11. 2. Eccles. 7. 1. Prov. 22. 1. Such as are faithful in the Ministry draw their peoples hearts to them Use 1. Use 2. We ought to speak and think so well of others as we have ground for Use. We ought to be wary in our commendations The profitableness of writing Epistles Heb. 13. 22. Gods wisdom in providing for us his Word and goodness in ordaining Ministers to re-reveal unto us his will therein People must particularly know that the Religion they profess is the truth of God Use 1. Use 2. Use 3. Christians must persevere in the truth Prov. 23. 23. Constancy in well-doing difficult Use. Doctrine and Application must go together Use. 1. Use 2. Christians must be mindful one of another how far distant soever God hath some even in the worst places This place not meant of Rome See Dr. Willets Synops. Hereticks wrest Scripture Use 1. Use 2. Election diversly taken Isaiah 44. 1. Iohn 6. 70. It s not enough to live in an elect Church but we must finde that we are Elect. Why the Apostle calls them an Elect company Use. The sending of commendations how useful it is Use 1. Use 2. Use 3. Acts 15. 37. 38. The preaching of the Word is the instrument of Regeneration Use 1. Simile Use 2. Use 3. Ministers must love their people as their Children So people their Ministers Use. It s needful that where love is it should be continued Christians should salute one another Reasons 2 Sam. 15. 6. Use 1. Use 2. Use 3. 1 Iohn 3. 15. Use 4. The ancient maner of saluting among the Iews Our Saluting one another must be in love Rom. 16. 16. Use. 1. Rom. 12. Psal. 28. 3. Use 3. Col. 3. 14. Rom. 13. 10. Hinderances of love Rom. 1 31. See Matth. 18. 28. What meant by peace Outward blessings may lawfully be desired and how See Psal. 1. 3. and 112. 3. 128. 3. and 84. 11. Matth. 6. 33. Christ is the fountain of all peace Hosea 2. 18. Obj. Sol. Iob 21. 7 8 c. Iob 20. 8. See Psalm 37. 2. 20. Iohn 14. 27. 2 Cor. 6. 9. Use. Isaiah 48. 22. Respect is to be had of all Gods people The near union between Christ and true Christians Simile Fervency of affection and faith requisite in Prayer