peril of Damnation which is a fearful Abomination They have indeed need of unwritten Traditions to shore up a number of points of their Religion or else they would fal to the ground for all the written Word of God as having no authority from thence But what a Religion is that which must thus be maintained without the Testimony of the Scripture we must learn to detest all such Traditions else what a Flood-gate should we let open to let in all Errors and uncertainties without end Yea were this granted every dream of a Fryers brain and any old Custom would be imposed upon the people for a Law Cursed be they that adde to the All-sufficient Word of God God will adde to their plagues 3. The Text it self It s written where In Leviticus 11. 44. 19. 2. The Word is the Rule the written Word the Canonical Scripture that onely There are other Books called Apochrypha usually joyned with the Bible which are not Gods Word nor of equal authority of the same but are the writings of men of good men and have also good use some part for the helping out of the story of that dark time from Malachi to John the Baptist and other parts for instruction in good maners and to a godly life and are therefore to be read of us yet were not they written by any Prophet are not Originally in the Hebrew as all the Old Testament is but in the Greek neither were received of the Jews to whom were committed the Oracles of God for which they were not blamed of our Savior Christ as questionless they should have been if they had done amiss Further we finde no Testimony of our Savior Christ Evangelist or Apostle cited out of them They have also their weaknesses and imperfections and the best parts thereof savor of a man and have not the majesty and weight of Gods Word Therefore are they not sufficient whereon to ground any part of our Faith or to say This is true foâ—so it s written in such a book No but to read them and try them and where they consent with the Word then say its true not because it s so there but because the Scripture approves it where they jar from Scripture there are we to leave them we must walk in a middle path wisely and soberly as not to match them with the Word of God so not to reject them as some have done for that they observed others magnifie them too much hereby running into a contrary extremity As nothing makes a handmaid so much despised as when she is set in her Mistresses Chair so long as she stands as an handmaid all like her and say she becomes her place well So when the Apocrypha is equalled with the Scripture it is justly to be disliked when made to serve it of good use It is written But he tells not where because they were so well acquainted with the Scripture as they could straightway say Oh we know where it is It s written in such a Book such a Section This sheweth how cunning we should be in the Scriptures and every part thereof reading them diligently as by our selves so with our Families and great cause We have a corrupt heart within us therefore had need have the Word dwelling in us to subdue it We have plenty of duties therefore had need of plenty of knowledge in the Word we shall have plenty of strong and subtile temptations from the Devil and World and therefore had need to be ready herein to resist them Herein must we meditate day and night that we may observe and do and prosper that we may be as fruitful trees that we may become wise in all our ways yea wiser then our Enemies then our Ancients This is unto Gods Children a storehouse of all good things its Food to nourish us Armor to defend us a Light to guide us an Apothecaries shop containing all things for meat and medecine for the food and health of our Soul Purgations to purge out our sins Cordials to comfort us Preservatives against every poisonful temptation of Satan Herein is our Fathers Will wherein are our Legacies in every leaf and line some good 1. This condemns the Church of Rome that make it a deadly sin for the people to read any part of Scripture one of them saith He thought it was the device of the devil that the common people should read the Sriptures which might make all loath their Religion for is it any thing else but as thieves which blow out the candle that they may not be seen 2. This condemns those amongst our selves that say It was never merry world since every Plowman and Weaver could talk of the Scripture and that the world was far more quiet before these be noâ— led by the Spirit that Moses was who wisht That all the Lords people could prophesie and the Apostle Paul who often speaks of the encrease of knowledge 3. This condemns the woful carelesness of most people that regard not to read the Scriptures and therefore are exceedingly ignorant therein so that if a Minister quote a place he had need name both Chapter and Verse nay if it be amongst the books of the Old Testament yea some Epistles of the New they cannot tell whereabouts to finde them but are often fain to turn to the Table of the Book Rich men are so mad of the world that they can finde no leisure Mammon is so mighty with them as God and his Word have no time with them And might they not finde that in one leaf of the Bible whereof if they could make use it would profit them more then the whole world Some are all for the world out of one business into another others can finde leisure to play at Tables Cards Bowls c. or to stand in shops two or three hours spending the time in idle discourses and unprofitable frothy talk if not in hurtful slandering and backbiting their neighbors and reproaching the servants of God who yet can finde no time for the Word Others are very cunning in their Statute Books but not so in the Scriptures As for the poor because they be poor and not Book-learned they think it concerns not them or that God looks for any such thing at their hands and therefore are as ignorant as if they lived in Turky altogether without fruit as the fig-tree whereunto our Savior came foolish and carryed away with every temptation and all for that they meditate not in Gods statutes They live ignorantly and loosly and dye blockishly and miserably yea and they perish worthily for that being offered a guide to take them as it were by the hand and lead them through this wilderness this narrow unbeaten path from all by-ways and bring them to Heaven yet will not entertain the same If the King should send a Letter to any of his Subjects and they would not vouchsafe to open
must settle 3. It teacheth us to search the Scripture laboring by all means that the Word of Christ may dwell in us plentifully that so we may be grounded If we hear God speaking in his Word we must sit down by it all mouthes must be stopt if not we must not be carried without it Again He alleageth the Old Testament as Christ and the other Apostles did for the Old was the same in substance with the New and of the same Authority Further In that he nameth not the place nor the Prophet it sheweth their skill and rebuketh our ignorance that have not the book of God clasped against us as in Popery but open if we can take our time for the place it self it s alleaged with some alteration of the words though not of the sence 1. He leaves out a word or two and takes that which fitteth his purpose 2. He turneth these words of the Prophet He that believeth shall not make haste into these He that believeth on him shall not be confounded The Prophet sets down the effect the Apostle the cause for unbelievers being ashamed it makes them run up and down in their misery for some other help seeing themselves disappointed and deceived The occasion of that promise there was to comfort the good in respect of the great threatnings against the bad and contemners namely that they should not be destroyed and cast off among the rest and that the wicked might not scorn them and think all Gods promises made to them fallen to the ground Behold This being a word to stir up attention implieth that What the Lord saith he doth He is true of his word the Almighty and who cannot be hindred He saith not Such a stone shall be laid but Behold I lay it whereby he confirms the good and puts them out of doubt who by reason of the threatnings were grown weak fearful and in doubt Here see our infidelity in Spiritual things especially if we see any things against us such was Zacharias So was not Abraham he looked not to carnal lets but rested on Gods Word had enough that God spake it so should we If we have any promise of Gods mouth we should be of good comfort and believe and not be dismaid at our sins and unworthiness Come unto me saith our Savior all ye that are weary and laden and I will refresh you c. What promise more comfortable and yet many seeing their sins and danger cannot be comforted and perswaded But we must give God the glory to believe him on his word and know that nothing can make him break promise or change his minde either any hinder him from performing what he hath promised I lay It s God that layes the Foundation of his Churches Salvation All the Men and Angels in the world cannot lay one stone in this building unto this Foundation Though God use the Ministery of his servants Men to this purpose yet its God that by his Spirit makes them fit and couples them hereto therefore much less could they lay this corner stone Paul saith he laid this Foundation By Preaching the same to the people not otherwise That Foundation which God had laid before the world and appointed to be Preached that he taught to the people and that was all he did If God gave Christ generally for his Church then for every humble soul that seeth his need of Christ and cometh with an heavy heart to him and desires him above all the world assuredly he will give him to such In Sion That hill in Jerusalem is put for the Church whereof it was a type and because the Gospel was first preached there Christ there revealed and from thence conveyed into all nations far and wide so that now by Gods mercy we have him no less preached unto us then the Jews had and have also our part in him as largely O unspeakable mercy A chief corner stone A chief stone a foundation stone This is the principal point in this first part of the Verse but of this on the fourth Verse where was shewed That he is not a stone as others be in the building but the foundation on which they are all built which sustains and holds them together there being no other foundation but he This the Papists overturn and that both in respect of his Kingly Prophetical and Priestly Office For his Kingly Office which is to rule over the consciences of his subjects by his Spirit and to have power to make Laws to binde their consciences they take it from him for with them the Pope may also make Laws of his to binde the conscience as much as any of Christs and doth and may repeal some of his at his pleasure For his Prophetical Office which is to be the onely Teacher of his Church and to reveal all his Fathers minde in the Books of the Prophets and Apostles this they take away by adding as if the Word were altogether imperfect unwritten Verities and mens Traditions which say they are of absolute necessity to be obeyed to Salvation For his Priestly they abolish both parts of it 1. His Sacrifice All sufficient and once offered on the Cross for all by their blasphemous Mass wherein they offer Christ daily as they say as a Propitiatory Sacrifice for the sins of the quick and the dead 2. His Intercession wherein they joyn many Saints with him What Salvation can there be for such le ts pray for and keep our selves far from them Elect Christ is chosen of God to the work of our Redemption and furnished for it therefore make we choyce of him for our portion wo to them that refuse him He that believeth on him shall not be confounded Hereby is meant a true particular justifying Faith Such as have this shall not be ashamed or seek at any time as confounded or deceived of sufficient help and Salvation therefore he shall never be put to make haste to seek any other The true Believer shall never be confounded but finde enough in Christ to satisfie him to the full to deliver him from all evil and make him partaker of all Happiness Wisdom Righteousness Sanctification and Redemption and enough to make his minde peaceable and quiet and to stablish him against all that his own conscience or any yea the Devil himself can lay to his charge but he findes enough to answer all at large As Thou art a sinner and hast deserved Damnation and God is just R. I grant all but I have a surety able enough who hath born all Who shall lay any thing to the charge of Gods Elect It s God that justifieth c. His heart is fixed he believeth in the Lord In his life he hath that wherein he may quiet himself and never be to seek but may draw new life and grace from Christ to enable him to
company ibid. 7. The sending of commendations how useful it is ibid. 8. The preaching of the Word the instrument of Regeneration 694 9. Ministers must love their People as their Children ibid. 10. People must love their Ministers as their Fathers 695 Verse 14. 1. IT s needful that where love is it should be continued 696 2. Christians should salute one another ibid. 3. The ancient maner of saluting among the Jews 697 4. Our saluting one another must be in love ibid. 5. Hinderances of Love 698 6. What meant by Peace ibid. 7. Outward blessings may lawfully be desired and how 698 8. Christ is the fountain of all peace 699 9. Respect is to be had of all Gods people 701 10. The near union between Christ and true Christians ibid. 11. Fervency of Affection and Faith requisite in Prayer ibid. ERRATA In the margent PAge 57. line 4 for inherit read merit page 114. for Iohn 4. read Iohn 8. p. 357. l. 14. for hated of r. haters p. 582. l. 7. for above r. about p. 475. l. 19. adde may before do Words to be amended Page 40. line 15. for scourge read scour p. 46. l. 45. for them read thee p. 56. l. 47. for in r. it p. 57. l. 31. for it r. as p. 66. l. 15. for with r. which p. 149. l. 40. for grace r. disgrace p. 160. l. 3. for conversation r. conversion p. 173. l. 39. for of r. as p. 191. l. 40. for to r. doth p. 202. l. 5. for no r. an p. 218. l. 43. for chief r. Church p. 228. l. 30. for we r. he p. 253. l. 11. for of r. to p. 258. l. 6. for the r. they p. 266. l. 7. for Cod r. God p. 272. l. 18. for of r. as p. 274. l. 33. for calling r. called p. 294. l. 40. for the r. their p. 305. l. 48. for wrath r. word p. 350. l. 19. for them r. him p. 360. l. 1. for our r. one p. 363. l. 4. for from r. for p. 400 l. 37. for out r. one p. 410. l. 45. for unequal r. equal p. 417. l. 26. for discharge r. disgrace p. 419. l. 30. for swin r. swim p. 428. l. 30. for good good r. good for p. 453. l. 10. for mans r. many p. 455. l. 7. for short r. store p. 495. l. 43. for course r. recourse p. 495. l. 34. for in r. then p. 497. l. 33. for Son r. Sun p. 507. l. 31. for up r. upon p. 515. l. 36. for one r. our p. 527. l. 41. for he r. we p. 615. l. 44. for fleet r. fleece p. 630. l. 9. for throne r. thorn p. 640. l. 12. for uses r. verses p. 641. l. 24. for world r. word p. 643. l. 43. for which r. with p 619. l. 29. for of r. so p. 661. l. 20. for partly r. party p. 669. l. 5. for trust r. distrust p. 677. l. 8. for of r. in p. 700. l. 3. for them r. they A Godly and Fruitful EXPOSITION ON THE FIRST EPISTLE OF St. PETER THe general scope and intent of this Epistle is To confirm those Christian Jews whom he had procured to the Faith by his Ministery that they might persevere in the same to the end notwithstanding any troubles they should meet with for the same More particularly he layeth before them The wonderful riches of Gods mercies vouchsafed them in Christ Jesus by his Death and Resurrection whereby they were recovered out of their woful estate by sin and brought to an happy and blessed condition even Salvation through him Hereunto he exhorteth them constantly to cleave and not to suffer themselves to be withdrawn therefrom by any means as also that they would walk worthy so great mercy in an holy life and conversation both in the general duties of Christianity and the particular duties of their special Callings and that they would so do notwithstanding any troubles they should meet withal for the same The parts of this Epistle are two 1. The Preface in the first two Verses of the first Chapter 2. The Substance of the Epistle in the following Verses and Chapters to the end This containeth Doctrine and Exhortation Doctrine from the Third Verse of the first Chapter unto the Thirteenth of the same Exhortations in all the rest of the Chapters and Verses and they be of two kindes 1. Unto general Duties belonging unto all Christians 2. Unto special to several sorts of men and women according to their special Callings CHAP. I. Verse 1. Peter an Apostle of Jesus Christ to the Strangers scattered throughout Pontus Galatia Cappadocia Asia and Bythinia Ver. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ Grace unto you and Peace be multiplied THese verses contain the Preface in which two things 1. An Inscription 2. The Salutation In the former we have a description 1. Of the person writing and that both by his Name Peter and by his Office An Apostle of Jesus Christ. 2. Of the parties to whom he doth write and that both by their outward state to the World-ward viz. Strangers scattered up and down in strange Countreys namely Pontus Galatia Cappadocia Asia and Bythinia and by their estate to God-ward viz. Parties belonging to salvation which he sets forth by the causes thereof and degrees namely 1. Their Election 2. Sanctification 3. Redemption by the obedience of Christ Jesus which shewed it self in his shedding his blood for them In the latter a brief but pithy Prayer to God for his favor as the fountain from whence all happiness was to be bestowed yea multiplied upon them Peter Three Names are given unto this our Apostle in Scripture 1. Simeon of Simon that he had at his Circumcision 2. Cephas by interpretation a Stone which our Saviour Christ gave him at his calling thereby signifying what he meant to do for him namely to make him a stout defender of the Faith on the behalf whereof though he was born of Parents of small note he proved one of notable courage This is in the Chaldee or Syriack tongue 3. Peter which in Greek is all one with the former so that these two Names were in effect but one In his second Epistle he names himself Simon Peter Here learn 1. Christs kindeness to Peter in giving him a Name to assure him of some grace which he would bestow upon him Though we cannot do so yet it behoves us to give our Children such names as may edifie them and put them in minde of some good thing either to imitate some good man or woman whose Name they bear or else to follow some good that the Name puts them in minde of 2. In that he puts his Name to his Epistle he shews his godliness and innocency which makes him bold for Truth may be blamed but cannot be shamed Contrary to many Hereticks and false
to set on to Religion O these Puritans are the vilest persons in the world even as the name of Hugenot in France was enough to help one to his death But let such take heed believe not all its malice speaks So take heed we believe not all we hear of particular Ministers and Christians some slandred one way some another Is this a new trick or rather is it not the old course of Satan to raise up such things to hinder men if he could from profiting by their Ministers or set men off from the profession of Religion It s more to be wondred that he raiseth not up ten to one therefore never condemn them in your hearts till you have tryed them Do them that equity ere you believe it ere you report it ask and expect if they have so carried themselves as they have deserved to be wel thought of before Is it not therefore a grievous thing that even such as profess the same truth and that have also good things in them hearing an ill report of their Neighbor Christian shall be too ready to believe it and report it to others but I hope saith he it is not true and so he tells it to another and so it encreaseth like a Snow-ball who should rather have stopt it when he heard it first and have used means to have come to the truth Verse 20. Who verily was fore-ordained before the foundation of tbe world but was manifest in these last times for you Verse 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God HE proceeds to speak of Christ as of one of whom he cannot make an end of speaking and describes him 1. By his Antiquity 2. By the time of his taking flesh and the reason of it He was fore-ordained before the foundation of the world there 's his Antiquity He was manifest in these last times for you there 's both the time and reason of his Manifestation Those for whom he was manifested he describes also 1. By their Faith in God 2. By the means whereby they did attain thereto namely Jesus Christ where 's shewed both why they did for the time present and might still also believe and hope in God namely because he raised him from the dead and gave him glory both which were for our good Who verily was fore-ordained before the foundation of the world Here the Apostle prevents an Objection He had said they were redeemed from their vain conversation which they had received from their Fathers by Christs Blood why then belike might they have said our Fathers lived and dyed in their sins and in their vain conversation or else they had some other way of being Redeemed and Sanctified and so God had no Church in former times yet saith the Apostle God had his Church among the Forefathers and such as were Redeemed Justified and Sanctified as well as we and that also by no other way then we for Christ though he came not in the Flesh till these last times yet he hath been the Savior of the world from the beginning in Gods counsel and the efficâ—cy of his death and merit So that first he answereth what they might have doubted of their Fathers and then shews Christs Antiquity that they might see he was not a new way devised of late and that after Four thousand years it came into Gods minde thus to redeem mankinde Oh No saith he it was ordained before the world and hath been in force in all times And this he speaks the rather because we are ready to suspect Novelty neither can we freely fasten our Faith upon any new devised way He tells then they may freely rest upon him as being the ancient way of Salvation But was manifest in these last times for you He adds these words to stir up their hearts to more thankfulness and duty who being so unworthy should yet have the vantage of all the Fathers Christ was but promised to them he was performed to themselves Now its worth much thanks to have a benefit promised of God who is so sure of his Word and to us so unworthy but then it deserves much more thanks when the benefit is performed Who was fore-ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained before The word signifieth foreknown as it s elsewhere rendred to shew that Gods foreknowledge is not idle nor separate from his Decree and Will as some think Now that Christ was ordained before the World he was he that was foretold by the Prophets signified by their Sacrifices promised to Abraham The seed in whom all the nations of the world should be blessed so to Adam The seed of the woman shall bruise the head of the Serpent yea he is termed The Lamb slain from the foundation of the world neither is this all He was ordained before the world Whatsoever God brings to pass in time as nothing nor the smallest or most casual thing but comes to pass by his Providence that he decreed beforetime for nothing comes to pass without Gods knowledge for then were not he infinite in Wisdom nor without his Will for then were not he infinite in Power How could this be seeing there was no need of Christ till after the world was made and man was the last creature that was made and that in innocency Was the remedy ordained before the malady The remedy was ordained before the misery was but not before the misery was foreknown to be Thus was the Lords order He before all time set down this to glorifie himself How In the Salvation of some of mankinde and condemnation of others Well how could he bring this to pass he decreed to make man male and female and to make them holy he decreed also to leave them to themselves that falling he might make a way for the glorifying of his mercy and justice which if man had continued righteous had been stopt up then he decreed to give his Son to redeem the vessels of mercy Now for his decreeing of Adams fall let it not seem strange he did not onely foresee but decree it yet so as he is altogether free from any fault thereof God Man and the Devil had all a hand in that action yet man and the Devil most guilty and the Lord most free as may appear partly by their diverse ends that they aymed at and partly by their maner of bringing it to pass Their ends God aymed to glorifie his mercy in saving some and his justice in condemning others a good end The Devils aym was to strip the Lord of any creature on earth to serve him and to overthrow all mankinde Adam and Eve they listened to the Devil counting God as it were a lyar that had threatned them when there was nothing so and envious of their good estate therefore thought without him to thrust themselves up into his seat and make
fine conceits and I know not what witty sayings out of Heathen Writers to garnish the same but handle Spiritual things spiritually not being ashamed of the simplicity and plainness of the Gospel for this foolish and plain preaching shall be blessed and be the wisdom and power of God when that wisdom shall remain unprofitable and vain What is the chaff to the wheat all that vain Ornament doth but disgrace the Word and it may be seen that God is displeased therewith for that he blesseth it not to win Souls as he doth that other which is despised of many of the world and counted plain English preaching a good English Sermon 2. It teacheth the people to avoid all vain and humane corrupt mixtures accepting onely that which is sincere milk For the matter They must take no erroneous Points for truth but be able with the Bereans to try all things by the Scripture and so rejecting the rest keep that which is good they that through ignorance slap us all together will be poisoned in stead of being nourished It is the safest and best dyet which is most simple and therefore some render this as a reason why our Forefathers were stronger and lived longer then we do even because of the simpleness of their dyet this Spiritual mixture hath been the cause of all Errors wherein some truth is used to help away the falshood So for the maner They must affect a plain and Spiritual kinde of preaching when the Text is clearly opened aptly divided into his parts the Doctrines maturely gathered strongly confirmed for the setling of the judgement and lastly Uses are made of Admonition Reprehension Consolation Confutation together with Exhortation all applyed to the consciences of the hearers Oh this is sweet Many simple people desire to hear Sermons stuft with sentences out of Authors and that in a strange tongue and highly commend it though they understand it not and is not this a great folly and judgement of God upon them A number of idle and vain curious heads had rather hear fine witty conceits ancient stories pleasant discourses serving rather to tickle the ear then to edifie the Conscience such are like those that desire sawce and leave the meat But Preaching was never ordained but to work upon the Conscience and in such teaching the true Servants of God finde no favor but grief when its kindely naturally and spiritually handled then its sweet to them That ye may grow thereby The end of our desiring after the Word of our Hearing Reading Meditating Conferring thereof is not that we might get some knowledge to tip our tongues with and make our selves the better thought of in some companies as some do or that we may be able to discourse haply eavil against it but that it may work effectually in our hearts to humble us to work in us true Faith and Repentance and being wrought may be increased and set forward more and more and hereat we should aim at all times when we read a Chapter or hear a Sermon we must come with this minde that we may be the better thereby For the Word is ordained and is apt and able not onely to convert and beget us but also to nourish us that we may grow up from strength to strength 1. This rebuketh the common sort that come with no such minde and resolution as appears by their continuance in their sins They wil be brought to reform nothing though they hear never so oft never so plainly They come onely for fashion and what Hypocrisie is this Yea also if those that have some goodness in them came with this minde and cast with themselves to go away gainers and it would grieve them as much to make an ill market at Church as at London or elsewhere surely they would grow and thrive faster in Grace They could not then fit and sleep for who sleeps at his Market while profit drops It s said of Agustus Caesar that he thought that day lost or ill spent wherein he had done no good to others so we should moan our losses and think that Sermon lost whereby something hath not been added to the stock of our Faith Knowledge and Repentance 2. Seeing the Word serves as well to build up as to convert us men oâ—ght to attend on the Word Preached as long as they live yea though already they be full of knowledge and able also to admonish of others Therefore they that think they have profited enough and now may take their ease and let others hear they have indeed got nothing as they ought Christians must daily grow in grace For this as the Church of Thyatira was commended even because their works were more at the last then at the first So the Church of Ephesus reprehended for revolting from her first love For hereby as greater glory to redound unto God So more comfort to our selves more good to others 1. For those that are fallen away and now are nothing so good as heretofore let them consider that relapses are very dangerous let them weigh with themselves whether ever they began in truth or not If not then to begin to lay the foundation though they may be ashamed at themselves and say Shall I that seemed to be so forward begin in a new again yet better so then to perish if yea then let them endeavor by all means to recover themselves 2. For those that grow slowly or not at all many things may be in fault as 1. Pride when men think too well of themselves 2. Worldliness which the faster it goeth up Religion goeth down like a pair of scales or as a Dog that is following the chase hard and lights on a piece of carrion 3. Ill Company wholly addicted to their Sports and Pleasures 4. Neglect of the means or careless use of them as those that have slack Markets prove Bankrupts O finde out those and use the means constantly and conscionably both publique and private whereby being freed thou must grow in some good measure If so be ye have tasted that the Lord is gracious The Reason They had tasted the goodness of the Word already therefore to desire it more and more By tasting he means not such as in Heb. 6. with the top of the tongue as it were and tip of the lips which Hypocrites may have but an experimental taste upon good proof as if he should have said Seeing you have found by good experience that the Word hath been effectual to enlighten convert comfort and sanctifie you and the instrument working wonderfully for the Salvation of your Souls you are the moreto desire it and continually shew your affection thereunto Therefore Who so have at any time found the Word of God powerful to their Salvation as to humble them who before saw no danger to comfort them when they were in woful distress to change their hearts to be a word of
of this we shall have occasion to speak in the end of the Verse We allow a man to kill a Worm or Flie at his pleasure Why may not the Lord do so by man who is much less to him then a Worm to a man God ordained to pass by some men but condemns none but for his willing sin 6. Again that we are the children of wrath wholly sold under sin slaves of Satan having no good thing but altogether filled with all evil have no right to a bit of bread that the childe in the cradle is the enemy of God and hath deserved Hell this mans proud nature cannot brook but it s too true the whose Scripture tells it and we shall finde it And we are worthy to be in this case that were so happy in our Creation and could not hold it and now we may willingly acknowledge we be thus vile which will be the better for us seeing all that is wanting in us is to be had in Christ We must swallow this pill that we may have such a piece of Sugar follow it 7. Again that we must renounce all our sins and be crucified to the World and take so strait a course this carnal people count bondage which is indeed true liberty and that which they are in as sweet as it is is most slavish bondage to Satan They think they may not so much as laugh and that this course tyes them so short that they may do nothing but it tyes us from nothing but evil and gives us liberty enough in that use of Gods benefits so it be without sin 8. Again that they that will be Religious and Christs Disciples must suffer persecution this they cannot away with even because they are wholly carnal and savor of the flesh and are so given to their ease profit pleasures and honors of the world If they knew what the end of suffering for well doing were they would not be so addicted to the world for our Savior himself affirmeth that such shall have a great reward in Heaven hereat Moses aymed when he entred into this course This must we undergo by troubles we must go to Heaven for they humble us make us pray more exercise our Faith and Patience weary us hence and make us shine brighter drive us to God and that end will be happy 9. Some again take occasion from the Scriptures to be licentious as from the falls of Gods servants and that promise in Ezekiel When the wicked man turneth away from his wickedness c. and the example of the Thief upon the Cross thereupon delaying their repentance and living in sin boldly through ignorance partly and prophaneness especially they abuse the Scriptures not a letter therein countenancing sin and wresting them to their own condemnation These Examples and Reasons among others are onely set down to comfort and uphold them that being oppressed with their sins are ready to sink under the burthen thereof If thou beest not in this case wo unto thee if thou thus medlest with the Scriptures Here I will adde also some of the scandals of the Papists against the Word for though they will lay it upon our interpreting and preaching the same yet seeing we know we preach it according to the true meaning thereof therefore they indeed blame the Scripture it self They cry out of our Doctrine that its a Doctrine of Liberty and that under the colour of Christian Liberty we establish carnal Liberty and let every man do what he list This is as if the most infamous Strumpet should charge a modest grave Matron with unchastity for to be sure theirs is a Doctrine of all ease and liberty to the flesh yea those very things wherein they seem most harsh feed the flesh and give liberty to sin It enjoyns outward duties which an Hypocrite may perform as well as the best It appoints bodily punishments and penances as satisfaction for sin and that by such and such works which an Hypocrite may do they merit Heaven and for their Service what can be said of it but that it pleaseth well the eye and the ear yet we cannot be rid of their fooleries But why and wherein is our Doctrine to be charged 1. Because we teach free Justification by Faith onely without works of our own But is this a foolish slander we establish works as well as they teach the necessity of them as inseperable companions and necessary fruits of Faith and that there is no Salvation without them onely their blasphemous assertion That we are justified by them we dare not affirm do not believe 2. That we take away Auricular Confession that notable mean to kill sin and to keep the people in awe and Fasting days and give liberty to all sorts to marry To answer them severally For Auricular Confession We know no such thing out of Scripture it s but a carnal device and it s so far from killing sin that it gives life to it for having once discharged themselves of all their sins into the Priests care and he enjoyned them what pennance he lists thereupon having received Absolution for them they are ready to sin afresh and so do As a drunken man goes out and vomits not that he may be sober but that he may go to drinking again even so do they in their confessing For fasting days and difference of meat for Conscience sake We know no such thing in the New Testament The Apostle calls them a Doctrine of Devils They fast indeed from the Butchers Shambles not the Apothecaries Shop For Marriage It s the Ordinance of God that he hath appointed for all that they may keep themselves undefiled members of Christs body and since God hath appointed to give the gift of continency but to few therefore he hath appointed the remedy to be enjoyed of all And for the Papists which do herein fight against God and against Nature yet they do most filthily defile all their places with most abominable Whoredoms Therefore they are wicked slanderers Our Religion is too strict for such Libertines as they be All theirs is meerly in shew and bodily exercises which the veriest Hypocrite may do not in mortifying the lusts of the heart They meddle not so far True it is we have too many licentious persons of our Religion but so doth not our Religion teach them which theirs doth And that Original sin is done away in Baptism that some sins be Venial that man hath some good in himself and that he can take away by penance the temporal punishment of sins and can merit c. It s impossible therefore for their Religion to humble a man aright and make him fit to receive Christ. At preaching the Word There be that either cast it off or at least hear negligently and for fashion without any serious care to be guided thereby 1. Some say they did well enough before there was such preaching and if there be such
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
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
this Ark perished The making of this in likelihood was a matter of great cost of great toil and without doubt he had many a mock for his labor when he went first about it and whilest he continued working at it yet went he on As that was for the body so are Faith and Repentance for the soul whosoever have these shall never perish but have everlasting life For these we must labor whatsoever pains they cost us yea and if it were to hinder our outward estate hereupon and expose our selves to mockings and revilings Whosoever misseth of these whatsoever else they have shall questionless perish the word tells it and we are to believe it 1. This rebukes the monstrous folly and madness of the world Gods Ministers his Noahs preach the flood and perswade every man to make ready his Ark but alas how few look after any such matter nay as in the old world they rather mock at those that do or that take pains to hear the Word which is the way to get Faith or that take pains to lead a godly life O these precise fellows they be so holy and these Scripture fellows they be so holy as they will be in heaven ere their bones be cold c. whereby it appears that as Lots sons in Law about the destruction of Sodom they believe no flood at all no judgement at all to come or else haply they think it an easie matter to make an Ark at any time either thinking that some easier and nearer may be found then by Faith and Repentance as those that hope to be saved by their good meaning good prayers civil life c. which will assuredly deceive them or that they are easie to be obtained Was Noah One hundred and twenty years in making an Ark to save him from drowning in the waters and can they at pleasure and on the sudden make an Ark to save them from Hell and to get into Heaven as most hope by Lord have mercy upon me to be saved But as no doubt many used sundry shifts to save themselves when the flood came and none prevailed but the Ark so shall it be with all such O what if the flood should now come as it may ere the morrow is your Ark ready or not If it be not defer the time no longer No man knows that he shall live One hundred and twenty days or a quarter so long yet though Noah knew he should live so many years he did not defer the time delay the making of the Ark It will not be done on the sudden and after this life there 's no making of any as there was no hewing of timber or stone in the Temple but all in Mount Lebanus Look to it therefore betimes regard neither the costs nor pains you may be put to It s no matter so you be saved 2. This may comfort them that have their Ark prepared though thousands and ten thousands perish yet they shall not do amiss but be preserved and saved as Noah then shall not we weigh what pains we have taken to make it to hear the Word to humble our selves to repent c. And have not others taken as much pains for transitory things that will vanish and never do them good and though you have been mockt yet will the time come when those mockers will change their note Again in that they saw and heard of this Ark a building which ought to have been a real Sermon to them yet were not moved their sin becoming hereby the greater 2. Note That when God addes to his Word Examples and to the Ministery real Sermons also these ought much to prevail which when they do not as well the sin as the judgements of the Delinquents become the more fearful for the more means men have if they profit not thereby the greater will be their judgement as our Savior said of Corazin and Bethsaida When God threatens to plague wicked men it should make them stand in awe but when they see the same it cannot but pierce more To this end though God hath left some part of Scripture in Precepts and Doctrines yet hath he left most in Story and Example accordingly the Prophets used both Therefore when God in his Word exhorts to diligence in laboring after Salvation and to lead an holy life this ought much to move but when men see Examples of such people before their eyes this ought to move the more This condemns the notorious obstinacy of our times that notwithstanding the Word God addes so many examples of his judgements on wicked men more by far then we could have lookt for in the days of the Gospel as untimely ends upon Drunkards and notorious prophane persons c. that would take no warning yea haply of a dozen of them which have been in a Town cut off by one judgement or other yet who fears nay do not others continue in the same state as some old Drunkards without amendment as other new ones grow up every day The like may be said of other sins Belshazzar profited not by the judgements of God on his Father as most do not by any judgement on others What answer have they to make and what judgement waiteth them that have had many examples and yet never the better so of notorious covetous gripers oppressors rakers how blockishly and fearfully they have dyed with the miserable end of their goods either wofully wasted by drunkards or dispersed to those that never sweat for them yea oftentimes to their very enemies who seeth not yet who are moved hereat let these look for greater judgements so when God raiseth up many godly Christians that earnestly labor after their salvation taking great pains to hear the Word and to live godly most receive no profit by these real examples and Sermons but some mock at them and think them more precise then needs as others are blockish and are no whit moved thereby They might think with themselves when they see some such take such pains that there is somewhat in it some ill to be avoided some good to be obtained some great matter that should move these people to take such pains surely might they say it s not for nothing they have business as well as we which they could tend if a greater thing were not in the way it s not for nothing that they thus weary themselves But most do not understand or consider thus much with themselves and yet God hath raised up such as lights to draw on others and they that be not won by the Word nor moved by the examples of the godly their answer will be fearful Little do these people think that those that have travelled by their doors wet and dry and come through their grounds to hear the Word shall one day be their Judges It had been happy for them if they had dwelt further off 3. In that this ark did betoken the judgement of