work will we be angry with him The Lord is much more equal and wise Now to discern these foul temptations from those which do arise from our own nature these notes may be observed 1. That they come suddenly 2. Violently being even forced into us 3. By their multitude being as thick as hailstones 4. That they come with such fears as often cost sickness faintness and the like which things usually be not of them that come of our selves which also come more leisurely and with more moderation 5. Such as be in such a degree of blasphemy against God usually rise not of our selves and seldom but in a Reprobate or one that hath sinned against the Holy Ghost as the Devil hath 6. Such as are against nature as to kill our selves our wives or children For the latter that arise from our nature they be sins whether they tarry so long as that they have got consent of will or not or so much as they have but inveigled the minde with some bait-like allurement yea but so as that either they do presently vanish so soon as they do arise or be cast out by us yet these I say be sins if with consent against other Commandments if without consent against the Tenth which ransacketh the heart more narrowly then any of the other It s true the longer they stay and the further they have prevailed it s the worse but the least and first thought against the Law of God is a sin and deserves the wrath of God as all Impatient Blasphemous Unbelieving thoughts all wandering thoughts when we be at the Word Sacraments Prayer or any good duty or any such on the Lords day all ill thoughts as that its in vain to serve God c. so also Disobedient Angry Revengeful Unclean Uncharitable thoughts God made us pure without any and may justly punish the contrary in us These first of all come from Original sin and who can bring good out of evil These bring forth bad effects and withdraw the heart from God to consent to and commit evil These are forbidden in the tenth Commandment else what This the heathen Philosophers never knew nor Paul himself a learned Pharisee till he was instructed in a more Spiritual understanding of the Law 1. This confutes Papists which teach That ill thoughts with consent be the least sins and that without consent they are none What is that then which Paul said I had not known that lust had heen sin but by the Law he knew that ill thoughts with consent were sins This Doctrine of Rome doth derogate from Gods glory and doth not humble a man to the purpose as it ought neither letteth it him see a multitude of such sins for which there 's cause he should be humbled 2. This sets out the absolute perfection and purity of the Lord who requires the purity of the heart and thoughts he made us perfect and requires that we should love him with our whole hearts 3. It serves notably to humble us on our knees every day to God for who knows how oft he offends this way O the innumerable vain foolish idle and bad thoughts that arise in our mindes in a day how in a Sermon or Prayer-while and on the Sabbath O if God should deal with us in justice he might condemn us for the least of these we should repent us seriously of these as of ill deeds This is that made Paul cry out O wretched man that I am and that makes the dear servants of God hang down their heads and humbles them continually and when others think highly of them for their graces they have matter to abase their vile nature and rebellious thoughts whereof some tickle the minde some get consent and are then cast out as some presently are repelled But how infinite numbers of them come through our heads as motes in the Sun as sparkles from a Fornace The want of the knowledge of these makes many a Christian when they look back at night see little to repent of which if they marked they might finde This is the Reason why civil persons be not humbled even because they take no knowledge of these thoughts whereof they have thousands on the Lords day in the times of Duties and against every Commandment whereof they take no knowledge or scarce of one of twenty and those whereof they take knowledge they think to be no sins as long as they break not out into words and actions Thought is free as the world thinks and judged at no Bar pay no Tribute True not in mens Courts because they cannot know them but before God they are and will be called in question who knows the thoughts and requires to be loved with the whole heart 4. This sets out the wonderful patience and abundant mercy of God that upon our repentance pardons so many thoughts 5. It s our duty to prevent them to the uttermost of our power and to this purpose we must labor 1. For the Spirit of God to be more and more abundant in us to mortifie this corrupt nature of ours that so this root being more and more killed may send forth fewer shoots this brand more and more quenched may send forth the fewer sparkles 2. To be ever doing some good to be in our Calling or some thing answerable thereto for if we be idle the minde will be ranging An idle person must needs have a corrupt heart swarming with ill thoughts for if the minde be not occupied about good it will be about evil its like Quicksilver ever stirring if we be riding working alone walking waking in our beds let our mindes be on some good And in duties we must keep our mindes earnestly bent thereto that being full already there may be no place of by-thoughts as when a vessel is full no more can be poured in Let 's covenant with our eyes and ears that they let in no ill thoughts especially in holy duties and on the Lords-day shut up all windows and doors so in praying whether conceived or read by our selves or heard of another our hearts must be set thereon that to every Petition they may say Amen So in hearing the Word we must be earnestly bent and fix our eyes on the Preacher and for the Lords-day be wholly in doing good and that earnestly In the time of the Sacraments both joyn with the Prayers then used and withal have holy thoughts by way of preparation and in the mean time have holy meditations about the matter present as long as we can then joyn in singing it must needs be a weary toil to them that cannot 3. To pray earnestly to God for his assistance but labor what we can all will not be prevented therefore must we grieve for those that come casting them out and that speedily They are as a flock of birds that we cannot let from hovering over our heads but may hinder from lighting on our heads if we nip
couragious in a good cause then stomackful if patient then blockish if wise in their matters then subtle fellows if diligent in their place very officious busie medlers troublesome if they run not to the same excess with others then precize fools c. Thus even for their godliness do they speak evil of them and so call light darkness and darkness light 1. Therefore Gods people must walk wonderful warily 2. They must not think it over-strange nor be discouraged if notwithstanding all their care of well-doing they be ill spoken of 3. We must not readily believe of men that have carried themselves well all that we hear but try it out ere we censure or change our minde 4. For ill speakers It s a woful badge of Ishmaels generation that shall be shut out of Heaven and of Satans brood who accuseth the Brethren Cursed are they God hath appointed a time to judge them for their cruel speakings Nay the world will not only speak ill of Gods Servants but do ill to them slay them as Cain dib Abel imprison them and pinch them as Ahab did Micaiah cast them into a dungeon as the people did Jeremiah into the Lyons den with Daniel spoil them of their goods as those in Heb. 10. 34. rack them torment them torture them even such as the world is not worthy of and that for their good works so Herod dealt by John Baptist and thus were the Apostles served and after the Martyrs in the Primitive Church and since multitudes under Antichrist If therefore we meet with hard dealing and doing as well as speaking we must not think it strange If we can hardly bear a few ill words how shall we bear stripes how Imprisonment and loss of all yea toturings and death ye have not yet resisted unto blood or undergone the fiery tryal we have infinite cause to be thankful together for our governors for if they were so minded as many particular persons there would be no peace for any zealous Christian If I had authority will some say I would hang up all these Puritan knaves c. Neither must we think the worse of those that be troubled for the the very best have been thus dealt withal They may be ashamed c. The best way to stop the mouthes of the world and to make them think well that they have done otherwise is not by goodly great words but by a good and constant godly conversation Thus David convinced Saul for he spared him when he could have once and again killed him Thus have many who have thought very hardly of such and such upon reports which they have heard of them upon the view of their godly and innocent carriage been much grieved that they were so far abused Thus were the Martyrs thought well of by the common people yea by great ones yea by their very Jaylors 1. As therefore we would muzzle and stop the mouthes of our adversaries that they may have nothing to say against us nay may be brought to acknowledge and love the truth and be converted and glorifie God in the day of their visitation let us live holily and innocently else if they finde us halting we set open their mouthes to speak ill continue them in their ill minde and hard conceit and set them further off from all goodness Too too many professors fail this way either they fall into foul sins or live not so christianly or else at least with zeal they are very rash and indiscreet by every of which much hurt hath been done from time to time 2. This sheweth them to be odde persons that knowing and seeing the innocent conversation of Gods Servants yet cannot be satisfied nor quieted but still speak evil of them a sign of a very bad heart who therefore will hate them because they be good whereas those that be but indifferently minded and civil seeing their good conversation will think and speak well of them Cain had no other cause to kill Abel but for his godliness nor Ishmael to mock Isaac but because he was the Son of the promise nor these to speak evil of those but because they are godly Assuredly a life agreeable to their profession should stop their mouthes Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evil doing NOw follow some reasons to perswade to willing suffering for righteousness sake which was then common and the profession of the faith dangerous 1. For that this being a world wherein we must suffer its better a great deal to suffer for well then for ill doing 2. Because the Lord will have it so to whose will we must be subject For its better c. Naturally we will chuse the better if we know it so should we in this seeing we are subject to suffering and that we are apt by nature to evil and so to suffer for it we must chuse rather as being far better to suffer for well then for ill-doing It s every way better better as being more pleasing to God he delights in the one not in the other pronounceth those blessed these accursed Besides it s no credit to suffer for ill doing but matter of shame and reproach whereas its honor to suffer for a good cause That of the penitent Thief seems to import so much we indeed justly for we receive the due reward of our deeds and so have cause to be humbled but this man hath done nothing amiss Again there 's no comfort in suffering for ill-doing as there 's for well-doing Suffering of it self is ill and grievous therefore there had need be somewhat to mitigate it but if it be for well-doing a good conscience will bear it out it s for Gods sake it s that wherewith all his servants have met and hereof the conscience takes notice and that to this there 's a reward none at all for the other 1. This rebukes those that suffer for their foul offences Theft Adultery and the like howsoever they be punished yet have they cause of hanging down the head not for the punishment but for the cause O how many refusing to be ruled by God and his Word bring misery upon themselves and ruine The Gaols are full the gallows catch many It s a fearful thing when they go to their punishment impudently and be not ashamed and humbled it s but the forerunner of fearful judgements When therefore men have brought themselvs into trouble justly their best way is to be humbled and repent so shall they finde favor with God and men We must avoid evil as we would avoid suffering for ill-doing avoid the sin if we would avoid the punishment We are also to be careful that we suffer not for Railing Slandering Backbiting Meddling with other folks matters 2. This may comfort them that suffer for well-doing its pleasing to God they
come together he knows that Heaven 's prepared for him without which there can be no true mirth This rebuketh Christians that do no more rejoyce in their happiness so seldom think of it so little refresh and quicken up their hearts by it Wee could be merry in it but our wretched nature and corruptions that break out so continually so many ways damps us and causeth us to go heavily when we might else rejoyce True but this is not all the cause we rejoyce too much and too often in earthly things and therefore so seldom in the true treasure and best inheritance and this is unthankfulness and too much baseness and a great fault If we did more often comfort our hearts in this assurance it would sharpen us on much to duty the want of this is the cause of our dulness This also rebukes the fond world that thinketh the Christian state so lumpish as that there 's no mirth in it and that if they should undertake that state they should never be merry more such are afraid of their own shadows they are desperate and mad men that can or dare be merry till they be Christians who onely have commission to be merry The wicked are bidden indeed but it s with a choak in the end that they must come to Judgement Religion takes not away but onely reforms mirth it takes away the filthy and wicked mirth that provokes God to anger and ends in howling as the wicked cannot be merry but in swearing drunkeness ribaldry mocking the children of God and the like What no sport but with firebrands and edgetools with nothing but that which must anger God and wound our own souls Again It moderates our lawful mirth wherein many rejoyce too excessively teaching us first to rejoyce in God and his love then in these things as coming from thence and as helps and for the hope of better things Oh that roysters and carnal worldlings would set less by this joy for howling will be the end and labor for the ground of true joy which may make their hearts merry here and bring them to endless joy hereafter The wicked laugh but in the midst thereof their heart is heavy They have many secret stings it s with good and bad men as its with a true man and a thief the true man goes home merry and there sits down quiet though he have no great provision the thief having his purse full of money at his Inn calls for great cheer wine and musick and yet with a trembling heart a fearful eye an ear that lists to every knock thinking still that some are come to apprehend him he is not therefore so truly merry as the poor true man so is it with good and bad men Ye rejoyce They were in affliction yet rejoyced in the hope of Heaven whence learn that being assured of Heaven we are to rejoyce even in affliction in troubles This is often commanded We are to count it all joy when we fall into divers temptations For Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Therefore our assurance of Heaven should swallow up our heaviness and not be swallowed up of it We must be content with hungry men to eat good meat though it have sharp swace as others have not been daunted by any troubles but amidst them expressed no small mirth so also must we Herein there 's no small odds between christians and carnal men for these though they have all that this world can afford them to make them happy like Dives Wife Children Friends and the like yet dangers and troubles shall sooner make them weary of this happiness whereof he is in present possession then the childe of God can be of that whereof here he hath but the assurance for example Take a man and give him what the world will afford him yet let a Mill-stone hang by a small coard over his head at his back a fierce adversary with his sword drawn before his face an hissing Serpent ready to sting him on each side ramping and devouring Bears and Lyons ready to tare him in pieces would not this fear daunt him more then all his jollity would comfort him Would he have any joy at all the case being thus with him As in Belshazzer Nay let him have but the gout or stone and how will he take on But take a Christian that hath the hope of eternal life and set all these about him they shall not daunt him nor make him comfortless He will hope and rejoyce notwithstanding as Paul and Silas in prison As the fear of Hell will abate all joy so the hope of Heaven will abate all sorrow and fear The assurance of Salvation will comfort one more then the enjoying of all the world what can daunt him that hath this such is the power of Faith This also sheweth the difference between the joy of an Hypocrite and a true Christian The one can rejoyce in prosperity but not in adversity neither fasteth the Hypocrites joy more then for a season The wicked cannot bear but fret at troubles because they know no assurance of ease but rather that they are forerunners of greater sorrows As one may be drowned in a small River if he fall in headlong and come safe to land in the main Sea if he have a board to swim on so the wicked are overwhelmed in less troubles and the godly upheld in the greatest by the assurance of an happy end This also rebukes our daintiness and faint-heartedness that are straight dismaid at a little trouble He hath not rightly profited in the knowledge of God and life eternal that is dismaid by these troubles If thou faint in the time of affliction thy strength is but small We are ready like the Israelites to murmure if we lack any thing in the way to Canaan the assurance thereof should have made them as it may us to bear many difficulties To this end we set before us the Godly courage of the Martyrs and many of our Godly predecessors True it is no affliction is joyous in it self but tedious yet Faith comforts and even in it affords joy The wicked then must labor to get assurance of Gods favor else they may come to be Blasphemers or to do in their troubles as Caâ—n Achiâ—ophel Judas Though now for a season c. Here he sets out their joy by the contrary that it was mixed withal namely heaviness occasioned through temptations which are aggravated by their number Manifold yet diminished again by three things 1. They are but short for a season now 2. The author or sender God he seeth it good if need be 3. By the end that their
a good Subject or say he is a mans servant and yet doth nothing that he is bidden but is drunken quarrels with his fellow-servants beats his Master children breaks down his windows rails upon him should this be counted a good servant or the other a good subject so the Lord defies that such should call him Father and counts it a disgrace to him to be call'd Father of such miscreants that live like bastards that have no care to please God no fear of offending him nor delight to be in his presence We should take it as a disgrace to have some base and filthy person come in a market to us and call us father yet this may and doth befal men yea good too who have lewd children and such be like them neither in favor nor condition yea there 's scarce one childe like the Father or one like another but it s nor so with God he hath never a childe but is like him and hath his image in him like hearted and like handed to him innocent hands and a pure heart holy as he is holy hating sin as he he doth loving his Word People Righteousness c. as he doth He that is born of God sinneth not Those are true properties of a childe of God yet even others have a father too Christ hath pointed him out Ye are of your Father the Devil and the lusts of your Father you will do Such as care for no goodness nor for Gods children but are Lyars Deceivers Oppressors and the like they are like the Devil God is not their Father but their Enemy with such all the Angels and Creatures are at defiance and wait for their destruction all the judgements of God hang over their heads their death will be a passage to their endless wo and misery Therefore never call God Father till thou change thy maners nor look for any priviledge of a childe from him as either protection or maintenance no nor so much as good look But shall I thus leave these God forbid for though we finde them children of the Devil yet we would be glad to bring them to be Gods Therefore humble your selves confess your sins as the Publican and the Prodigal entreat and sue for Pardon change thy behaviour and when thou canst feel thy heart effected like a Childe or truly desirous so to be then call him Father In the mean time if thou wouldest mourn for thy sins and labor for a contrite heart and abstain from every unclean thing thou shouldest be received thy sins pardoned and God would be a Father unto thee But if thou goest on in this graceless course as thou workest so shall thy wages be 2. But dost thou unfeignedly desire to fear God 1. In thy general calling as a Christian to walk holily righteously and soberly Fearest thou to offend God thy self or to see him dishonored by others carest thou to please him lovest thou to be in his presence dost thou conscionably hear his Word and patiently bare his Corrections 2. In thy special calling art thou careful to glorifie God as a Parent Childe Master Servant c. not onely in ceasing to do evil but in doing good yea and laboring to do it well Thou mayest comfortably and with good leave call God Father and make account of him so to be which is the greatest priviledge in the world Christ is thy Brother thou art Heir with him of all good things in this world and Salvation in the Kingdom of Glory hereafter Angels guard thee nay are thy Servants Afflictions Corrections Death no Death but a passage to Life O let us be perswaded to increase more and more in this care and every time we call God Father we may be put in minde and provoked to labor for the affections of dutiful Children We can readily look that God should be a Father to us that we want nothing but we for our parts can be content to be wanting in our duties many ways we neglect this and that duty yea in those we perform how cold are we little differing from Hypocrites how often do we break out into gross evils how little grieved when we offend or see others offend for these the Lord is often driven to afflict us As it s between natural Parents and Children we see that love descends but seldom ascends They look for all maintenance from their Parents but care little how small reverence or obedience they give them So we deal with God our head must not ake a little but he must presently give ease but we can be slack enough in the performance of our parts Who without respect of persons judgeth according to every man works Here 's the second Reason He whom we call Father is also a Judge and that a very sharp-fighted one that will not be carried away with shows and false glosses of good works but will look into the inside and judge accordingly If they proceed from an honest heart he will surely reward them if not they shall not onely miss the reward they look for but have for all their gay shows their reward with Hypocrites Therefore it stands us in hand not onely to renounce evil and to do good but to do the same with a right affection Here I might speak how God judgeth and will judge mens actions as 1. In this life he approveth the ways of his Servants by his Word and by his blessings upon them outward and inward and disalloweth the wicked actions of the World and their courses by his Word and by his judgements sometimes 2. In the end of this life by receiving the soul of the one into glory and by casting down the other to confusion 3. And especially at the last day by receiving the one into everlasting glory and throwing the other into endless misery Which may 1. Make us all look to our ways to walk in reverence and fear all our days To this purpose peruse Ecles 12. 13 14. Act. 24. 16. 2 Cor. 5. 9. 2 Pet. 3. 11. 2. Be a strong bit to hold back the wicked from running on nay to bring them on their faces for that which is past that it may be here pardoned that they meet not with all their abominations at that day For we must all appear before the Judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Even they that have been judges of others they that have ben quit yea they that have had their sentence here too shall appear before a wise Judge that cannot be deceived a Just one that will not be bribed from whom they cannot flee as being Infinite But because this is not the main drift of the Apostle I pass it over the more briefly the chief force lying in this That God judgeth according to mans works without respect of persons The person
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
to our selves or the use of any lawful means If he set open the door then we may go out but not break away but be content so long here to stay as God shall see meet The world cannot abide to think of death or of the day of Judgement would buy them off yea but to be deferred with much money an ill sign nay many of Gods Servants be much to blame some so addicted to the world as not willing to part with it O ye be of little faith It s base that any thing here should take up our affections from longing to be with our true Inheritance Nay thus some Christians are held lingring indeed and that for wife and childrens sake especially namely to see them brought up and kept from evil courses seeing often the contrary through the want of Parents the wrack of many children As for the most part this argueth weakness of faith in Gods providence especially if their desire be excessive for God can provide for them without us moderately to desire life for this cause or only to do God some other service is tolerable always provided that it be the love of nothing here below that detaineth our affections but that we so esteem of the world and all that is in it as we see no cause in it why it should take up our hearts and make us linger here The causes that should make us desire to be hence should be sin and the desire to be with God sin to chase us hence and the love of God and Heaven the excellency of that place and state should allure us thither Some desire to be gone but it s most ignorantly and desperately for its onely because they be in trouble full of pain have many crosses Thus many make away with themselves others impatiently wish to be gone poor mad fools not knowing what is a coming onely looking to be eased of the present grief O our poor folly also and the earthliness of many of Gods people that are not wearied hence by sin and by their corrupt nature and continual spring of sin that they cannot be rid of but annoys them daily and continually Therefore God is pleased to send them sorrows and pains and with a week or fortnights pain they are made willing to dye that were not so before A great fault of sundry Christians that have their hands and heads so full of business as they cannot desire to be gone nay had need of a twelve-moneths warning to set their matters right This is not Pilgrim-like they may hap not have a week therefore so walk as you may ever be willing to be gone and be ever of this minde that to be gone is most happy and most to be desired 10. Pilgrims the nearer their Journeys end they are the gladder So ought Christians that have passed many years and are grown old to thank God highly that now their salvation is nearer then when they first believed it that they would not their time were to begin again and that they were yong again c. but thank God they draw nearer the shore where they shall arrive at the Haven of rest Ancient Christians near their end have this advantage that they have almost past the Pikes yong ones know not what remaineth for them yea every day a Christian at night should thank God that hath brought him safely one days journey nearer his end then in the morning Many think they grow old too soon too fast if they could make their years stand still as Joshua's Sun they would be glad Verse 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation VNto the former Exhortation of purging the heart he adds this of looking to our outward behavior and conversation among men namely that it be honest good godly and every way such as may not onely not be offensive but may be of good example yea to the very wicked that though for a time they speak evil of us as our nature is to do of every one that differs from us thinking our own courses still to be best yet at last they looking more narrowly and seeing our constancy in well-doing may be enforced to think well of us and whensoever God shall touch their hearts with his grace they may glorifie God and say This is the onely true way of worshiping God and thank God for it and all the means that have brought them to the sight of it The parts are two 1. The Exhortation 2. The Reasons thereof The Exhortation is to godly life and that is inlarged by the circumstance of persons or company before whom namely the Gentiles that is the Idolatrous Wicked and Unbelieving The Reasons 1. That they may be prepared to their conversion by beholding our good life which is set forth by the contrary in former time namely their speaking ill of us 2. That they may glorifie God which is set out by the time namely when God shall please particularly and in a special maner to bestow his grace upon them so that by our innocent godly life led among the wicked we shall provide for our own credit their good and Gods glory which is the thing we should chiefly aym at in all our actions Here observe we first our Apostles order He begins at the right end as a wise Builder he lays a good Foundation then builds on it as a skilful Chyrurgion he first purgeth out dead flesh then heals which else would heal and break out again Reformation if ever if be good must begin at the heart No man can have a good conversation whose heart is Unregenerate and Unsanctified for from the heart proceeds the life if sin and lusts be nourished there they will break out as fire hid in straw or dry wood for our bodies are as apt to execute as our hearts to broach evil For one to purge the Channels and leave the Fountain foul were to lose his labor for one also to pull off the tops of the weeds and leave the roots still were to no purpose The heart must be washen kept cleansed from inward lusts else no godly life 1. This confutes the Papists that talk of good conversation and yet regard not the heart either seek after true justifying faith whereby to purge the same 2. This shews and rebukes the folly of those that think to frame a good life as civil persons and yet never knew the corruptions of their hearts nor what Faith means that purifieth the heart nor make Conscience of their inward lusts Hence it is that they shamefully deceive themselves especially in the first Table and in the sight of a true Christian that can tell what belongs to good conversation Numbers think upon occasion they will never do as they have done but promise great amendment as upon
's a way that seemeth good in a mans eyes but the issues thereof are the issues of death To those whom God means to save he sends his Word and Spirit and so opens their eyes to see that they be out of their way and that not onely prophane persons but also some hypocrites that have contented themselves with some common things as Herod did and sometimes civil persons that thought their state very good that God opens their eyes to see it to be woful and make them hasten out of it saying as those in the Acts What shall we do to be saved we finde we are in the way to damnation but most men will not be perswaded of this but go on with a liking of their way though it be to their destruction To this end Ministers must preach the Law and shew men that be out of their way people must take out this lesson and this is the first till this be nothing is 3. As the sheep is most subject to wander but of all Creatures hath least wisdom to finde the way home again so no natural man can come home to God alone we can go further and further from God but to come home one step we cannot we are blinde and cannot see a step of the way have no minde but to wander All the thoughts of mans heart are onely evil continually we cannot think a good thought No man can come to me saith our Savior except the Father draw him If any be come home to God from his wandring state let him give all the glory to God and know that there was no difference between them and those that yet wander if God had not sought them and as it were fetcht them home on his shoulders if God had not thus done for us we had wandred to this hour yea to our dying day as well as others therefore wonder and praise God And for those that yet wander let them not bless themselves as if they could turn to God when they list as many think Oh they will cry God a mercy at their end c. but while you have life and time with the means entreat God to bless the means from Heaven to be mighty to open your eyes and to bring you home from straying into the way that leadeth into eternal life 4. As the sheep that is wandred is in manifold dangers so and much more certainly is every natural man in inevitable danger if he so continue He is out of Gods special providence as the stray sheep is from the tendance of the Shepherd his eye is not over him He hath no certain abiding as Cain knows not what to do he is separate from the company of Gods people and what evil may not then befal him As a sheep is in danger to be carryed away by diverse Lords into whose several grounds he cometh so is a natural man in danger of the Devil the World his own lusts in danger to fall into every sin what hath he to stop him into any plague or punishment that ever fell upon any what promise hath he to the contrary yea as sheep are apt to fall into the mouthes of Dogs and Wolves so may the natural man fall into the paws of the Devil and be turned into Hell he knows not how soon Is not he in danger that is naked in a field and beset with Bills Bows and Guns all bent against him to destroy him so is it with every wicked man as being subject to all the plagues of God Is not he in danger that hangs over a pit by a twig so is every wicked man by the threed of his life over Hell When a wicked man riseth in the morning doth he know what may befal him ere night can he tell but he may fall even into the foulest sins can he tell but that the earth may swallow him a thunderbolt may strike him through he may have any curse befal him or his can he tell but he may be in Hell ere night and at night ere morning and is not this danger enough Thus hundreds of this Land drop into Hell every day and in every corner some at one time or another by one means or another the Devil lays hold on them This may make every wicked man weary of his condition and to have little joy of himself till he be out of this state who can abide to live in a continual danger For them that be gone and of whom Hell hath already caught hold there 's no hope or help You that are alive look to your selves were you out of this condition you could not be overcome you could not be pluckt from God by Angels or Devils all the world could not prevail against you being under Christs keeping he would keep you unto the end But are now returned unto the Shepherd and Bishop of your souls Here 's the safe state of Believers They are now converted not by any power or goodness in themselves but by the mighty power and goodness of God to the Shepherd and Bishop of their souls Christ Jesus who having redeemed them will not now lose them but safely preserve and keep them to life eternal both in body and soul. So that All that are come to God in Christ Jesus be in a most safe state for besides that they have pardon of sin the Robe of Christs righteousness being put on them they have the Spirit to sanctifie them from the power of sin and to enable them to please God in a new life Neither can they fall from this estate nor can fall into any sin unto death there 's no condemnation to them neither the Devil nor World shall be able to draw them to their old state Christ that hath redeemed them will never lose them Who will lose a purchase dearly bought but so are we to Christ Who will not keep his Limbs we are made Members of Christ Will he suffer one to be pulled off God forbid Christ having redeemed us commits us to his Fathers keeping and who being under his protection is not in a safe Castle or impregnible Fortress Not onely they are sure they can never fall finally but also Christ hath a care of every sheep to keep him in the right way to fetch him in when he wanders to comfort him being heavy and to binde him up being broken What Christian findes not this by daily experience that God preserves him daily by his grace from many falls comforts him in many heavinesses reduceth him from many wandrings 1. Here 's matter of unspeakable comfort for those that be come into Christs sheepfold If we look to our selves or our Enemies being so strong we have cause to fear but as Elisha said to his Servant There are more on our side then they that be against us We have much opposition against our good and standing but we are not left to our selves Our Salvation now is not
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
the world to come He calleth especially the weak and despised ones for the further manifestation of his glory This is an high and honorable calling taking hold of election before the world and of glorification after we are called to live holily as well as to be saved never happy hereafter except we be holy here This a Christian may know and is bound to labor to make it sure It s our best riches it gives us a right unto all Gods promises it furthers our Sanctification it stays our heart in the evil day it enables us to suffer persecution to set light by the world and chearfully to do such duties as God requires of us but this is no idle thing it hath hard work belonging thereto He that is called must requite good for evil being cursed of others bless He that doth not thus is not called Thou art effectually called if thou groanest under the burthen of thy sin and desirest more to be rid of it then of affliction If thou receivest the Gospel in the power of it if thou art inwardly quickned in thy spiritual senses if thou forsakest the society of the wicked if thou art renewed throughout thy whole man and become a new Creature And though a Christian may be assured of his calling not a few notwithstanding are often unsetled the grounds are for that either they are false Christians or as yet but weak or careless and lazy or for that they are doubtful and full of unbelief or for that they be too worldly or for that they give way to some corruptions or for that they conceive afflictions befal not Gods people and the like That ye should inherit a blessing Another Reason It s for our profit we shall be so far from being losers hereby as we shall be great gainers If we shall lay aside our own wills and do good to our Neighbors according to Gods will we shall have Gods blessing both here and hereafter The Word ever perswades to our benefit and will be so found in the winding up howsoever for the present we can hardly believe the same O that we should lose our part in Gods blessing rather then yield up our will and obey God! O who would not hereby treasure up blessings to himself Note further That Christians are a blessed people none like them Therefore should Christians rebuke themselves when they be discouraged or think basely of themselves The blinde world judgeth Gods Servants miserable because of trouble but they are of all others blessed Hereunto they are called being by nature children of wrath neither shall any partake of this blessedness but they that are called and such are heirs of blessing The godly bless them for their graces pray for them and praise them The loyns of the poor bless them for their liberality Their own consciences also comfort them They are also blessed of God which may swallow up all the crosses they meet with This in a restrained sence may be his comfortable speaking to them He speaks unto his Servants peace and as God speaks thus unto his so should Gods Ministers thus speak unto them and as God speaks not onely comfortably to them but well of them so should we also In an enlarged sence They have Gods blessings on themselves on theirs on all they take in hand He blesseth his Ordinances for them he blesseth them with grace Many a poor Christian carries more Treasure in his heart then all the great ones in the world have being without grace The Church is glorious within though black without by reason of affliction for his blessings in the life to come who can express the same Would'st thou be blessed of God attend on Gods house let the rain of the Word soak into thine heart Turn from thy sins and evil ways fear God truly Art thou now blessed of him walk so as thou mayest enjoy it make high account of it endeavor that thy children and servants may fear God and so partake of it Verse 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Verse 11. Let him eschew evil and do good let him seek peace and ensue it ANother Reason in these and the following verse to perswade to patience and requiting ill with good We shall procure to our selves a longer and a more comfortable life in this world besides it will be the way to eternal life in the world to come This he proves by a testimony out of the Psalms which is here by the holy Ghost very fitly applyed to this special which is first affirmed then proved Affirmed That if any man desire life with comfortable and peaceable days he must refrain his tongue from evil c. Proved For the eyes of the Lord are over the righteous and his ears are open to c. their prayers So we have 1. A Proposition That the patient and loving man shall live and see good days 2. The proof thereof from the care that God hath of such 3. The same illustrated from the contrary disposition of God against the wicked In the Proposition we have the blessings to be desired and obtained Life and good days with the means to compass the same A Christian and patient conversation consisting partly in the shunning of evil and partly in the doing of good In the Proof we have the love and care of God towards such set out by two actions of the Lord His looking to them and hearing them the contrary being affirmed of the ungodly We will speak first of those in general then of the several branches thereof in particular In general Note that A patient and peaceable man shall live the longer and the quieter See for the proof of this Prov. 21. 21. Isa. 29. 19. Mat. 5. 5. Such take the way to stint strife and as wood being kept away the fire goeth out so by this means contention ceaseth Thus also are the parties vanquished who would contend with us therefore we see that of all sorts of men such have fewest to trouble them Besides God takes the care of such hath an eye to them preserves them notwithstanding all their enemies can do as may be seen in Jacob and David On the contrary such as are not thus they do either shorten their lives or at least make them full of trouble for thus they stir up strife and make more work for contention and so shorten their days as is seen by quarrellers and such as vex themselves by Law Suits Evil hunts the violent man to overthrow him The terrible one is brought to nought c. whoso hath his hand against every man every mans hand shall be against him yea if men would let such alone God will not he will set his face against such quarrelsom and shameless persons to destroy them 1. This confutes the common Conceit of the world
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
counsel of Daniel to Nebuchadnezzar even that they would break off their sins by repentance O turn ye why will ye dye acknowledge I beseech you all your rebellions and treacheries against God and that you have deserved hereby to be cut off entreating yet for pardon and mercy through Jesus Christ Turn to God with your whole hearts and learn to know that sin is odious bringing dishonor to God and destruction upon your selves O shun all evil little and great shun it at all times in all places how gainful or pleasing so ever and whosoever commands it or whomsoever you see practice it together with all the appurtenances and occasions of the same Means to evil may be these 1. Labor to understand the ten Commandments and so what is good and what is evil 2. Labor for faith which purifieth the heart from evil even the assurance of Gods love to us which may work in us love to his Majesty and so an hatred of all evil 3. A sanctified heart the inseperable companion of true faith 4. Attend on Gods ordinances publikely the Word and Sacraments and in private use meditation conference prayer c. 5. Watch and pray that we enter not neither be led into temptation 6. Make we a Covenant against evil as Job and David 7. Call to minde the fearful wrath of God and the wages of sin and the examples thereof on many both in Scripture and our own experience as also the hour of death when it will trouble us and lie heavy on our conscience and the day of Judgement when and where we would be loath to meet with it 2. This also rebukes them that eschew some evil but not all nor at all times or in all places Being commanded what will they not do What not for profit pleasure preferment The sins of their complexion and trade they will in no wise leave they run upon things because lawful though they cannot use them lawfully If they can sin secretly they make no conscience thereof 3. This may serve for instruction with rebuke to most Christians and to us that be most ancient professors that though we have a general purpose against evil yet we neither hate it so deeply nor shun it so carefully as we ought nor are so much humbled when we have been overtaken and have fallen thereinto as we ought we complain of our crosses but grieve not so much that we have fallen into sin If one should threaten to run at us with a naked sword or shoot at us whensoever he could finde an opportunity we would be wary and watchful upon our going abroad having an eye in every corner c. O do we thus against sin which watcheth but an opportunity to do us mischief If we would thus do we should not be so often overtaken as we are we should see better days scape numbers of crosses have more peace to our consciences more joy in our death and a freer passage to Heaven But alas we judge even that which is a great evil to be but a little one it pleaseth us if we have any colour for the same as that we have but once committed it that others do so and so c. Thus do we prophane the Lords-day despise his Ministers and run upon all sorts of evils 4. This affords consolation to all such as do indeed eschew evil and that out of an unfained hatred thereof rejoycing in nothing more then when they prevail against it grieving at nothing more then when they are overcome thereby such do indeed love God such fear him in truth and so are beloved of God and shall be everlastingly blessed these shall live happily here in joy and bliss hereafter O go on in this Christian course though the world hate you because ye do not as they do though they call you precise fools because ye dare not swallow such goblets as they do yea though hereupon ye pull danger upon your selves yet must ye eschew evil and so let us It s no matter though we have the worlds frown as long as we have Gods favor and what if we shall miss many a sweet morsel of profit pleasure and promotion if we be free from the gripes and vexations of conscience and the wrath of Almighty God they that now have their sweet meat would one day vomit up their morsels if they could as Judas did who though he rid himself of the money yet could not be rid of his wound of Conscience nor of the Judgement of God upon him were they ever the worse or had they any cause to grieve that they had not a share with him in the thirty pieces And do good This necessarily followeth on the other No man can have his heart truly nor aright set to do good whose heart is not first purged of the love of all evil for they cannot stand in one heart and at once and that man that lives and bears himself in the practice one sin never did good aright in his life neither ever pleased he God Who can serve God in one thing that serves the Devil in another This may serve to rouse up some that fain would do well and many good things they do but some one old accustomed sin which they know is a sin they cannot leave Well there 's no hating sin it will not do well the end will not be good it s but to be almost Christians Some will say Such a Preacher hath prevailed much with me and done me much good but as long as one known sin is lived in all is nothing worth to Salvation It s true a childe of God through strong temptations may be overcome of the same evil which he hates but he both covenants against it is careful that he may not fall into it having fallen he is much grieved He that is not grieved but doth again upon the next occasion fall to it is indeed in a grievous condition Thus from the order To do good is sometimes taken in a strict sence for the performance of the works of mercy whether for body or soul or both Here more largely for that good we are to do to our neighbor enemies that do us hurt or yet more largely for whatsoever God hath commanded in his Word Whose will is a perfect rule of Righteousness and makes that good which he requireth Whosoever would see good days here and hereafter must set himself in body and soul to the obedience of Gods will in doing good No other shall be saved good is the way leading to this end To come to this end we must walk in this way Reasons 1. It s good and amiable of it self as the Lord is 2. God commands it who is our Soveraign Lord and King Thou shalt do thus and thus saith he often throughout the Scriptures for I am the Lord thy God 3. All promises in Scripture of good things here or
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
Apostles Paul and John joyn both together Great is the force hereof as both being within us and so more able either to comfort or terrifie us then any other thing as the wind that gets within the earth shakes it most terribly and likewise so inseparable that a man cannot get from it 1. This sheweth plainly that there is a God who hath set Conscience on work thus to admonish warn comfort accuse terrifie c. Having done evil why should a mans Conscience accuse or terrifie him but that God hath ordained it should so do and accordingly it doth cite him before God and judge him before hand for not man or Angel can take the accusation of Conscience it bears record in the sight of God Why have the most unbridled despisers of God when any token of Gods wrath hath appeared run into holes and cellars under the ground yea and such wicked monsters after some foul offence though so secretly done as that they needed not to have been afraid of men yet been so much vexed and disquieted but that their Consciences informed them of God against whom they did sin and that his wisdom and knowledge did far surpass that of men or Angels as knowing not onely what is done and spoken in the world but what is in every mans heart 2. This confuteth those which affirm That we cannot be assured of our Salvation and why because we cannot know whether we believe or not c. But as we may know a Tree by the fruits so may we our Faith God gives us not grace that we should not know whether we have it or not wherefore serves Conscience but to witness what is in us Thus what Conscience is For the second The Offices of Conscience they are to bear witness and to give judgement First I say To bear witness and that 1. Of our thoughts whether they have been proud distrustful unclean wandering at the hearing of the Word or in Prayer worldly on the Lords day c. for the understanding hath two faculties one whereby it conceives or thinks this or that the other whereby it doubles upon it self and knows that it did think it The minde thinks a thought the Conscience goes beyond the minde and knows what the minde thinks so that if a man would hide his thoughts from God his Conscience can bear witness of them Thus it discovers the very bent and sway of our hearts 2. Of our will and affections whether the same be set on good or that which is evil 3. Of our speeches whether they be agreeable to Gods Word or not 4. Of our actions though never so secret Thus Davids Conscience told him that he had sinned in numbring the people but that he had not conspired against Saul howsoever he was by him persecuted so Jobs Conscience witnessed against him that he had spoken somewhat impatiently but for him that he had not eat his morsels alone c. 1. This setteth out the great mercy of God to man God hath not here left us alone but besides his Word and Ministers every man hath a keeper still going along with him who is to pry into our actions and to bear witness of them all and when we have done amiss to tell us secretly thereof that so we may ask pardon and amend and may not complain that we had none to tell us of our faults c. and that is our conscience Hereby such as belong unto God are stirred up to have recourse unto God for mercy and thereupon are pardoned after their conversion they are also hereby kept from many evils and through the checks of Conscience we are driven to repentance Happy are they that have tender Consciences and turn not the deaf ear thereto Doth our conscience tell us of any thing amiss if we do thereupon amend we make good use thereof but if we do not whereas it now speaks softly between it and us in our ear it will roar out one day when it will be heard whether we will or not namely Both at the hour of our death and on the day of Judgement Most men count their conscience a common Barretor one that troubles them as Ahab said Elias did Israel therefore is it just with God to give them benumb'd consciences that they go snorting to Hell 2. It setteth out the Equity and Justice of God that condemns no man till he hath given him both a law to guide him and a conscience to admonish him yea to accuse and condemn him When God judgeth every mans conscience shall justifie God for so doing when God shall awake the conscience then it will speak true give a righteous verdict and condemn the civilest for want of Faith in Christ and not performance of the duties of the first Table 3. It teacheth us to beware we sin not whether in thought word or deed either out of hope that none shall know it or that we shall scape for lack of witnesses or that we may alledge that we knew not that so and so to do were sins Thus we should but deceive our selves for there be witnesses enough thine own conscience is as a thousand and God as ten thousand Le ts do no other thing but that whereof we would hear again for conscience will bear witness do not we bless our selves for our sins done in secret as if none saw them or could witness any thing against us The bird in the breast knows and God knows hang down thine head then and ask mercy of God and confess thy self to him if not even thine own conscience may break it out in this world as Judas's in accusing himself whereas he was not taxed by others and many have confessed Murther Adultery Theft c. some with repentance others in hellish horror Do not any thing in hope of secrecy unless you can keep God and your consciences from being present neither be we careful for eye-witnesses of our well doing in the performance of duties It s enough if our conscience tells us we have done well yea if we be taxed for Hypocrites or otherwise be slandered its sufficient that God and our own conscience can bear witness of our sincerity and uprightness it s more then if every one should speak well of us excepting our own conscience Thus was Job thus Hezekiah comforted 2. To give judgement and that whether things be good or bad whether they be well done or ill done and this judgement is given either before our actions or after them before Conscience gives judgement thus it tells us what is good and what bad and not so barely but with some furtherance This is good therefore do it This is ill therefore do it not so Pilate knowing Christ to be innocent his conscience moved him to seek to loose him so Reuben when his brethren would have killed Joseph apprehending that to be ill and that from
in our thoughts It s his will that we should be patient but we burst out upon small occasions It s his will that we should keep holy the Sabbath day but we do for the most part prophane the same Herein we do but foolishly for if we mark it as we do if we be of God and I speak to such we have ever checkings of conscience and smart for it as peace in cleaving close to his will O how often do we lose our comfort and pull crosses on our selves Note we further from these words 1. That to live after the lusts of men and to the will of God be opposite each to other our inward lusts with the desires and fruits thereof are enmity against God and as contrary to the holy will of God as light and darkness God and the Devil for the Devil and our corrupt hearts be much alike no marvel then if we think so well of our selves and make so much of our lusts 2. That we cannot at one and the same time both walk after our lusts and live to Gods will or live to Gods will and walk but after our lust God and Satan can never dwell in one heart together as neither the love of sin and goodness This well considered would discover some to be in a worse case then they think they think seeing they have renounced many lusts and most sins and are in many things obedient one sin is not so much but though they love that they do love God and goodness too Deceive not your selves its impossible it should be so one lust loved is sufficient to prove a man unconverted sufficient also to condemn him and all his other obedience is vain If thou wouldest indeed please God and be saved renounce the love of every lust and walk in obedience to all Gods Commandments 3. That in the course of Sanctification we must begin at renouncing our own will and the lusts of men None sow or plant till weeds be pulled up None put on new apparel till they have put off their rags So must we abandon all the love of evil ere we can entertain any good This rebukes the common course of the world that set upon goodness ere they have bid adew to their lusts All their service is abomination before God 4. That it s not sufficient that we do renounce our lusts and evil except we yield obedience to the will of God Thus the Scriptures run Cease to do evil and learn to do well abhor that which is evil and cleave unto that which is good deny godliness and worldly lusts and live holily and soberly c. dye to sin and live to righteousness put off the old man and put on the new cast off the works of darkness and put on the armor of light It s nothing or at least but half if a man hath renounced ill company if he hath not taken up the love of good It s not for il-doing that men shal be condemned but for the not doing good Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire It s not enough we have no disorder in our families or be no ryotors or ill example givers therein except we take up good orders in stead thereof It s not enough we do no hurt if we do no good He that gathereth not scattereth and he that doth no good in a Town doth hurt An house empty and swept if it be not garnished with goodness its fit to be possest of Satan again yet how many think highly of themselves because they have done no hurt have not wronged oppressed defrauded any who yet have done no good 5. That it s not one action or two whereby a man is discovered what he is but his constant course of walking or living The best man may be and is overtaken as Noah Lot David Peter doing according to his own lusts and will not Gods but such is not his constant course yea when he doth otherwise then is fit he is grieved and humbled unfainedly repenteth and earnestly desireth to be more watchful over his own ways We must not because of some corruptions conclude against our selves that we are not the Lords if in the mean time our hearts bear us witness that what we do is contrary to our intent and purpose our course and drift of life on the contrary it s not one good action or two that makes a good Christian if a mans course be contrary thereto for even a Thief will be sometimes in the Kings highway when it s for his advantage whereas usually he keeps in back lanes and blinde ways Thus many a bad man will come to hear the word this is one of Gods ways but all the day after he will be in his own course even lying swearing drinking deceiving without any reformation either in heart or life Verse 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries HEre are more Reasons to perswade to holiness of life They had already spent a great deal of time in the service of sin and following their own lusts and therefore were not now to continue any longer therein Again whereas before the Gospel they lived in ignorance now having the light thereof another maner of behavior judgement and practice was looked for of them But one would think a few words might serve to disswade men from such filthy lusts so odious in themselves so hateful to God so harmful to the doers thereof and to perswade to holiness of life so beautiful in it self so acceptable to God and so profitable to those which did seek after the same True if we were as we should be or as we were in Adam but we are altogether corrupted and depraved and now we have no minde to that which is good nay its death and bonds to us but that which is evil we eagerly minde and seek after whereunto may be added that hereunto the Devil and the world egg us on as they hang on us to hold us back from goodness Hence it is that so few are converted that men count goodness a prison naughtiness their heaven that they mock at goodness and onely except against some men because they are good whom they could love for all other things but for that they hate him 1. Let us take knowledge of our vile disposition le ts not follow the bent thereof lest we perish It misleads us altogether let us use all diligence to mortifie our lusts and to strengthen us to good for it s no easie matter to attain this 2. Let us be perswaded that there is continual need of preaching and all other good means to bring this to pass and not say with most What need all this preaching c 3. Let Ministers be
that are all for themselves as for any other either they will not bestow any thing at all or no more then needs must and most Christians are too nigardly For the worship of God some think that any thing bestowed this way is too much that this is the worst and idlest money bestowed this may be they could be content with a blinde Sir that would live of crusts and if they can pull away the Tithes and make a bargain with a Minister half for nought they think it well gotten and many that might procure the Preaching of the Word to them onely the want is their hearts are so glued to the world they had rather have their Hogs then Christs company among them The blinde devotion in times of Popery to build Churches and Religious Houses will condemn the wretchedness of our times If a Church be but decayed in our days there must be a Collection all over the Countrey if not many Shires for the reparation hereof And how do men hide and conceal their Estates that they may be freed from the paying of Subsidies and Taxes and so deceive the King of his due And what wincing is there for the payment of the poor the true poor If it were not out of the fear of Law and Justice they would pay nothing or as good as nothing Hath not God made many promises what unbelievers are these that will not take Gods word Their goods thus spared prosper not long for God will be true hence come so many changes of owners even because men get and keep their goods unlawfully Thus many instead of wealth leave their children an heap of chaff that blows away God will rifle in such goods and besides at the last day what account and bills will these be able to bring in that they spent all on themselves or wasted all in riot or spared all from those good uses they should Their bills will not be taken they shall hear this sentence O evil and unfaithful servant thou hast been untrusty in a little who shall trust thee with more take him hence binde him hand and foot c. but to those that have employed them well it shall be said Come ye blessed of my Father Well done good and faithful servant thou hast been faithful in a little enter into thy Masters joy O then let us learn this sobriety We have an enemy to resist who if we be drunk with the love of the world will assuredly have his will of us and is not the end of all things at hand If we be drunk when our Lord and Master cometh what shall be our portion we must dye we dye daily in our neighbors And watch unto prayer This is not to be understood of the bodily waking of the eye from sleep though the Papists so transfer it and therefore keep certain Vigils and Watches for Saints certain nights of the year though upon occasion we ought with David to keep our eyes waking in the night that we may praise God and pray unto him but it s meant of a spiritual watchfulness whereby we have an eye to our hearts and ways that we do nothing against the will of God but may ever be doing that which is good and acceptable in his fight which is a notable help to further a man in a godly life to the kingdom of heaven and this is performed by those onely who having obtained mercy of God and assurance of pardon see cause why they should turn to him serve him and give themselves wholly to him This watchfulness is well put after sobriety as sobriety is set before it to make way for the same for as a man drunk with wine cannot keep awake but sleeps like a Hog so he that is drunk with the cares of this life cannot watch spiritually This watching is a looking to our hearts and all our ways that we may be always kept from evil and ever in a good course Therefore as Watchmen use to examine all Passengers and accordingly deal with them so ought we to watch against all enemies which are evil thoughts evil words and evil deeds which do either directly proceed from our own ill heart or by the temptation of Satan and the world To prevent evil thoughts we must keep the heart with all diligence This is the fountain that sends forth such streams the furnace from whence comes such sparks If our thoughts be wicked impatient unclean proud c. we must suppress them and beat them down but if good holy and pure let them pass for true men so we must take heed to our ways that we sin not with our tongues Our tongue is a slippery member an unruly evil able as little as it is to do much hurt and he is a perfect man and able to rule all his body that can rule his tongue we must therefore set a watch before the door of our lips and examine all our words And for evil actions we must also beware of them we must take heed to our ways watch all parts and members of our bodies that no ill action break forth and accordingly as Job Covenanted with his eyes we must with every member We must examine every action at our going about it if any evil one pass from us and break as it were through the watch we must be grieved and repent and thereafter be more watchful As the eye-sight and eye-lid are necessary in the body so is watchfulness in the soul we are continually in danger of falling the Devil the world and our own lusts be our enemies if we suffer them to break in upon us we dishonor God and spoil our selves of our peace and comfort And as we must watch against all evil so must we especially against those we be most subject to as wise and careful Watchmen will have most care of the weakest parts of their City And as we must watch to keep out evil so must we to do good and that both privately and publikely towards God our selves and our brethren And not this onely but watch that we do good as we ought to do in a right maner we must look to our hearts in our callings and in our best duties for even then they will beguile us and the right maner of performance is all in all Thus in prayer we must watch against private pride hypocrisie wandering thoughts c. so in the Word against Infidelity prejudicate Opinions c. this must be all the day through and in our particular actions for it s not enough to have a general purpose of well-doing or of a godly life but we must look to every particular action through the day we must not be good by wholesale but by retale not in the sum and gross but even in particulars there must not at any time be an evil heart in us we must be in the fear of the Lord continually As in journeying suppose to York we
and then how will they answer that to God 2. It rebukes those also that living among their people yet care not thus but think themselves discharged that they meet them at Church on the Sabbath and then preach them a Sermon whereas all the week after they consider not of them nay scarce visit the sick but either are so entangled with cares and businesses of the world that they cannot or so addicted to their pleasures that they will not minde this Thus they are less fit for Preaching do the less good and receive all at a venture to the Sacrament which is a fearful thing 3. As people must be careful for their Ministers who had need of no worldly care hanging on them that they may attend on their care of them so they must be willing that their Ministers have a care of them and deal privately with them and theirs This many cannot away with but would that the Minister should content himself with seeing them at Church but not to look into their behavior in their Families or to pry into their lives or deal privately or particularly who yet if they have a shepherd look that he should diligently tend their sheep all day and look to them particularly as well as feed them they should be glad when the Minister will come to their Houses and sit with them conferring with them and theirs of heavenly things c. But if they should know when he would come they would be sure to be out of the way this is a sign of an ill conscience that they cannot abide the tryal and which is worse of a bad heart that is not willing to mend But there 's another extremity when people will expect too much at the Ministers hands as to visit them at their houses more often then the largeness of the place and his strength and time will permit which though it be a good fault and a rare therefore to be much born with for there is nothing more comely in the world then to see Ministers delight in their peoples company and people in theirs and thereupon to be much together yet it must be done as it may stand with the publique There must be convenient time to Preach that we may not come unpreparedly and if a Minister Preach also on the week days he cannot have much time for private especially in a great and wide Parish Not by constraint but willingly Now for the maner A Minister is not to perform the forementioned duties by constraint as for fear of Gods wrath mens Laws or shame c. but willingly To do by constraint is base and servile what any doth thus they do but homely no better then needs must and besides what hope of Gods blessing can they expect upon such work God loves a willing heart and a chearful doer There 's a constraint that is good whereof the Apostle writeth to the Corinthians The love of Christ hath constrained me c. namely because Christ hath pardoned my sins dyed for me hath called me to this high and holy calling to be his Ambassador to his people hath entrusted me with the souls of his People c. I will therefore in all and every these respects do my duty in the most faithful and careful maner that I can neither can I do otherwise other constraint is base A man cannot endure his Servant should thus do his work much less the Lord who hath no need of any man and if one do it not he can set up another at his pleasure 1. This rebukes those that never Preach but so often as they are bound by Law once a moneth or once a quarter as also those who for avoiding the shame of dumb idols step up and do a little but like hirelings who have no love to their work are at it in body their mindes being far therefrom 2. It may perswade all Ministers to readiness and willingnes in our duty private and publique when we finde any loathness to our study and drousiness therein le ts think what an honorable Calling ours is and that whereas others are employed on earthly things ours is in the Scriptures searching in the rich Treasures of the Word and dealing altogether in Spiritual and Holy things and again what a trust is laid up with us and what weight lyeth upon us and what a reward remaineth for us we serve a good Master in an excellent work in the assurance of most rich wages 3. People must learn also to do their duty not by constraint but willingly Thus must they reverence their Ministers hear them obey their Ministery allow them maintenance but how grudgingly do most pay their Tythes which is for want of finding good by the Word They should so take part of the Ministers Spiritual things as they may put themselves into his debt and see cause to allow him means O suffer not any of the tenth part to cleave to your fingers neither seek to enrich your selves hereby but by the remaining nine parts whoso think to enrich themselves by working on the Lords day or keeping back their Tythes deceive themselves they shall not prosper Be the Minister good or bad give him willingly all the Law gives him If he do not his duty he shall answer for it Be not you Trespassers also stoppage is no payment but if he be a sufficient and painful Minister your custom will not priviledge you from paying him his due by Gods appointment you must give him his due to the utmost and he is worthy of it But O the woful covetousness and corruption of men in this behalf They think any thing enough for a Minister though it be but from hand to mouth whereas they look to encrease themselves and think their Trade bad and themselves ill Husbands if they leave not store to their Posterity Not of filthy lucre but of a ready minde It s not enough to do our duty willingly for so we may do for filthy lucre and gain but it must be of a ready minde even the love of God and zeal of his glory and the care of the peoples Salvation and winning them to God It were a base thing that lucre should set us on work or any thing else but those high and holy ends Obj. None would preach but for their maintenance they look for it Sol. Suppose it to be so yet many preach and have not half the maintenance they spend where they live but either spend of that little God gave them by their friends or else rob other Churches as the Apostle speaketh to preach to them but it s one thing to be set on work for gain and another to expect an honest and necessary mainteinance which is a necessary help to the doing of the duty and without which it cannot be well done It comes in I say by the by as a necessary help to the duty not as the end that sets
none All that will live godly in Christ Jesus shall suffer persecution There 's none so tempted but others have met with the like Thus will the Lord have all to be humbled thus prove them thus set their graces on work yea thus encrease grace in them We must therefore be the more comfortable seeing we have so many and such Companions would we go to Heaven an easier way then all the Servants of God have gone we are well if we go the same Sanctified way And as we go in no harder way then others so we must not look to have a soft and fine way strewed out for us alone this were too much daintiness True it is the Devil that will perswade us and we are ready to think no bodies case like ours O I have had such temptations That there is no God that the Scriptures be false innumerable blasphemous thoughts so to rebel against God to hurt my self c. O be not discouraged others of Gods Servants have met with all these So we are ready to think our pain or cross or kinde of life to be more painful then any others whereas it is nothing so and this the Devil perswades to that we might conceive that God hath pickt us out for his Enemies and so might move us to distrust and put us out of comfort Are accomplished That is both suffered and overcome by them Hence note That God lays no temptation on his but he enables them to overcome it They have no power of their own but by his they are able to do all things yea even such as our selves have gone through the fire it self This may encourage us to fight and resist manfully for as others have overcome so shall we who do no more fight in our strength then they did we have had many a temptation that we feared sometimes we should not have prevailed over which yet through Gods goodness we have now outgrown So shall it be with the rest Obj. But seeing they knew this before why doth he urge this as a Reason to comfort and hearten them and not rather some others which they knew not Answ. Because though they knew it yet they had not so the use of it as to be heartened by it It s one thing to know a thing another to be able to apply it and make use of it according to our need The common sort know many principles and many truths whereof yet they make no use of their lives and live as if they knew no such thing whose knowledge doth but procure them the more stripes 1. It s therefore the Ministers duty not to inform the understanding onely but to labor and work upon the dull affections and to bridle the unruly lusts of the heart and bring them to stoop If people could make use and apply a thing as soon as they knew it a Ministers life would be more easie then it is but the wisdom and skill is to winde into the peoples hearts and to work a love to that they know is good and an hatred to that that is evil 2. People must not content themselves to know but look they put in practice that they know If ye know these things saith our Savior happy are ye if ye do them O how many promises do Gods people know whereby yet they are not comforted In your brethren There 's a near conjunction between believers They are fellow-brethren of the best brotherhood God is their Father the Church is their Mother they are begot of the same immortal Seed nourished by the same food of the Word Heirs of the same Inheritance are Members of the same Body 1. This rebukes them that scoff like Ishmael at the term of Brethren or Brotherhood who yet can be content to have a Brotherhood between themselves in swaggering lewd companionship c. such scoff at the language of the most High 2. It teacheth us to embrace each other with brotherly entire affections and express them by brotherly actions as good counsels admonitions exhortations prayer example rejoycing with them that do rejoyce and weeping with them that weep c. 3. This rebuketh not onely the want of these which is very common but also and especially the contentions and jars that are often between Christians If Parents should have of their children some going together by the ears and that before the rest of their Brethren and Sisters yea before the servants and strangers how would it grieve them so doth it God if we shall before his face and our Mother the Church our fellow Brethren and Sisters to their grief yea before the Canaanites and Perizzites who will laugh thereat If I say we shall thus contend and strive together how monstrous is this either we must unchristian our selves and one another or else we offer violence to Christs body pulling one member from another which he will not indure What if there be a sudden offence or falling out between any is there not a time to forget to be reconciled and to heal up all That are in the world That is dispersed here and there in the world Hence note That God hath his Church far and wide in many places In former times indeed it was hemmed within the compass of Jury but since our Saviors time it s spread into all Nations though not into all at once This in some Countreys more visible in others less because of persecution wherein yet no doubt are Seven thousand that never bowed their knee unto Baal We must therefore pray earnestly for all Gods people that be in other Countreys they have as much need of prayers as we and as many yea the same temptations with us yea most of them far greater They love the same God and Jesus Christ that we do are led by the same Spirit look for the same glory have the same hearts to God have the same Devil for their enemy therefore pray for them for so we may do them good though they be thousands of miles from us and love we them when we hear of them for they be our Brethren In the world As if he should have said There are some of your Brethren indeed that are not under these temptations namely They that be out of the world they which be triumphing in Heaven They rest from their labors and are blessed They triumph with palms are out of danger No temptation no trouble toucheth them but all that be in the world be in the same troubles 1. Therefore whilst we are in this world do not we look for any time of truce we may be foiled in our old age if we look not to it as many worthy men have been We must not therefore lay away our weapons we may hap to have a sore combat on our death-bed 2. Long to be with God and so to be out of temptations though not so earnestly but that we be content to tarry the
a convenient portion of Gods outward favors so did both Jacob and Agur. True we have no warrant to pray for abundance that were a sign of a proud and earthly heart but if God send it we must crave much grace therewith lest we surfeit thereof and it make us like a Camel over-burthened that we cannot go So we may crave Peace in a Land in Towns in Families between particular persons so health a dutiful fruitful Wife religious and obedient Children c. These things are promised of God neither will he withhold any good thing from them that love him and therefore we may pray for them But because they be good but in a mean degree we must desire grace first more and more earnestly these things onely conditionally we must seek his favor forgiveness of our sins faith grace absolutely without taking nay for the outward we must submit our wills to his will and desire them onely so far as may stand with his glory and our best good for God seeth that though these blessings be goodly things over the contrary yet we abuse them and are the worse for them and therefore God is fain to take them away and send the contrary as see what an abundance of iniquity this our long peace and plenty hath bred so that though we may not pray as Elias did for a punishment on the Land yet surely we might rather be glad if God would scourge the Land one way or other to the amendment thereof then that it should thus go on to be destroyed and for our selves how do we abuse our prosperity if it do but continue some small time we must therefore pray for that which may stand with our best good and for grace to use it well we shall enjoy it the longer we must be content for our selves rather to have an healthful soul in a sick body then in an healthful body a surfeited soul with sin and security so a meaner Estate with some losses but with Spiritual gains in grace is better then abundance with a worldly and secure heart so for our Children we may desire that they may prosper in this world and have a competency and live to do good but must desire most that they may be gracious and rather so in a poor estate then to swagger it out or be worldings in great wealth It s found true from experience that such as be earnest and much in desiring these outward things they seldom or never crave Gods favor or seek grace for their souls If we be shortened in these things look we cause it not by our sin If we have we must repent and amend If we have not then may we think that the Lord knoweth this state to be best for us and thereupon to be content therewith That are in Christ Jesus Here 's the true fountain of all Peace namely to be in Christ Hence all Peace comes to us and without this there is nor can be no true Peace By nature we are the Children of wrath are at enmity with God are Rebels and Traytors and guilty of eternal condemnation so that there must be a peace made between God and us else we perish This is onely done by Jesus Christ who is our Peace-maker who by his All-sufficient Sacrifice of himself hath made an atonement when our sins is taken away in his death and his righteousness imputed unto us by faith then is God at peace with us and become our merciful Father when we be assured hereof by Gods Spirit and able to prove it by good Testimonies then have we peace in our own consciences even such as passeth understanding yea joy and that unspeakable and glorious Then being at peace with God all Creatures be reconciled to us the Angels to become our friends and attendants the Devils not to have their wills of us men to respect and regard us c. and thus have we right to all outward peace and prosperity for Christ hath purchased as Heaven so Earth for us and it s promised to the believers and they have right thereto though with exception of the cross when God seeth it best Thus we see how peace flows from Christ no peace in conscience till God be at peace with us no Creature at peace with us till God be reconciled yea without this peace we have no right to any outward peace so that a bad man can have no peace Obj. But the common sort of men prophane worldlings and civil ones will say We are none of those you think very well of for we are none of your precise fellows yet we have peace with God we doubt not nor see we any other cause and if he loved us not he would not do for us as he doth and for my conscience I thank God I am at peace therewith I was never troubled in my life and for outward prosperity I thrive I thank God well nay these precise fellows are most without peace for they are not in Gods favor its like for no body cares for them but hates them besides they be troubled in minde and sad and some of them are at their wits ends and for outward peace they be ever sickly a number of them and one cross or other is upon them so that I think you are quite wide Answ. How foolishly do these reason They are loved of God because of their outward prosperity This is but Esaus but Ishmaels Portion yea and Judas bare the bag The Lord maketh his sun to shine and the rain to fall even on the bad He casteth such bones to dogs and for their peace of conscience it s no peace but benumbedness and an hard heart for want of sight of their deadly danger which yet is never the less and will one day break out in most fearful maner they peace that were never humbled for their sins It s woful peace they peace that live in their sins what to do have they therewith had Zimri peace that slew his master For outward peace health welfare c. it s often the portion even of Atheists and contemners of God but what is it whilest they have no peace with God have it in wrath with a wo and secret curse There 's no soundness in this peace it cannot comfort the heart it s but flashing vanity if any contrary blow come they are dead in the nest as Belshazzar Besides how uncertain is it subject to be lost every moment The wrath of God is still ready to seize on them as on the Philistines sporting at Sampson Pharaoh Herod c. They pass away as a dream their rejoycing is as the crackling of Thorns How soon is their Candle put out They stand in a slippery place how suddenly are they gone leaving nothing but a stink behinde Their end will be eternal howling with Dives And are not the godly in Gods favor because men favor them not They are the more and for their trouble
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
thoughts from Satan ibid. 10. How to be rid of them 289 11. How to discern them from those which arise from our own nature ibid. 12. How to prevent evil thoughts 290 13. How fleshly lusts fight against the soul 292 14. Believers are here strangers and pilgrims 293 15. Several properties of pilgrims applied 294 Verse 12. 1. REformation must begin at the heart 299 2. Christians are to have a good conversation 300 3. Our whole conversation must be good 301 4. Christians are to live godly even among the wicked 303 5. In the worst places God will have his and why ibid. 6. How to live holy among the wicked 304 7. Reasons to provoke to a godly life 305 8. The wicked speak ill of the truth of Religion and the professors thereof 305 9. This sin rife in these days 306 10. Good works the best way to put our adversaries to silence 307 11. The wicked have an eye on the godlies actions 308 12. What good works are ibid. 13. How necessary they are 309 14. A Christians perseverance in well-doing procures glory to God from others ibid. 15. To visit taken two ways 310 16. Conversion is the work of God ibid. 17. It s of Gods great mercy ibid. 18. No man can truly glorifie God till he be converted 311 19. So soon as a man is converted he will glorifie God ibid. 20. Even the slanderers of the truth may become converts ibid. Verse 13 14. 1. AN Exhortation with three Reasons to enforce the same 312 313. 2. Every man must shew forth his godliness in his particular calling ibid. 3. Ministers must labor to remove false conceits out of mens mindes and apply themselves to the state of their people 315 4. The duties of subjects to their superiors ibid. 5. God requires the same which is a reason for it 316 6. How the laws of Magistrates binde us ibid. 7. A distribution of Magistrates ibid. 8. A King is Supreme Governor over all in his own Dominion ibid. 9. Subordinate Magistrates are also so to be obeyed 318 10. Both the Supreme and Subordinate are sent of God 319 11. The end why Magistrates were ordained ibid. 12. Magistrates must punish evil doers ibid. 13. Magistrates should stand for well-doers 320 Verse 15. 1. IT s God will that we should obey 321 2. The godly by well-doing stop the mouthes of the wicked ibid. 3. They are ignorant and foolish which speak ill of the Gospel and the professors thereof 321 4. Every natural man is a fool 322 Verse 16. 1. THe prevention of an Objection 323 2. Naturally we are in bondage 324 3. Believers are made free by Christ 325 4. Wherein Christian liberty consists ibid. 5. Through mans corrupt nature even the most holy ordinances of God and best things are subject to be abused 328 6. Three restrainers of things indifferent 329 7. A Christian though free yet is still a servant 330 Verse 17. 1. THey are good Subjects which not onely obey their Magistrates but live well one with another ibid. 2. We are to honor our Superiors in six particulars 331 3. We are to honor our equals in two particulars ibid. 4. We are to honor our inferiors and why 332 5. We are to honor our selves 332 6. We are to honor both good and bad according to their places 333 7. Even in them that are most bad there 's something to be regarded ibid. 8. We are to love the persons of Gods children ibid. 9. We are not to love the fellowship of the ungodly 335 10. We are to love the fellowship of the godly 337 11. Rules to be observed by Christians in their private meetings 339 12. How God is to be feared 340 13. Commendation and signs of Gods fear 341 14. The duties of the first and second Table go together ibid. 15. The knowledge and fear of God is the fountain of all the duties we perform towards men 342 16. Differences between Religions and Civil honor 343 17. What honor comprehendeth and if due to the bad much more to religious Kings ibid. Verse 18. 1. GOds Word teacheth us in all things how to carry our selves 344 2. Ministers must stoop to the meanest of their charge ibid. 3. Even particular families are to be well looked to 345 4. The preventionâ— of Objection 346 5. Who meant by good gentle and who by froward Masters ibid. 6. Servants must be subject even to their bad and froward Masters ibid. Vere 19. 1. TO be incited to the performance of any duty its necessary to know that its pleasing to God 349 2. The actions of Gods children when pleasing to him 350 3. Why servants must do their duties to unconscionable Masters 351 4. How we may know whether we do our duties in conscience ibid. Verse 20. 1. ALl suffering is not commendable nor comfortable 353 2. On June 16. 1611. being the Lords Day there was such a grievous tempest of wind as cast away many Vessels at sea amongst others one passage Boat toward Ipswich with almost twenty persons and on the 18 day were two and thirty persons troden to death and bruised at a Play in Norwich 354 3. Patience in suffering for faults hath no reward with God ibid. 4. What it is to suffer wrongfully 356 5. What those must do that suffer wrongfully 357 6. It s commendable for Gods people to suffer for well-doing ibid. 7. How fearful their condition that hate others for their goodness ibid. 8. Such as are hated for well-doing must bear the same patiently 358 Verse 21. 1. GOd hath ordained his to undergo troubles in this world 359 2. In this world the godly suffer for well-doing 360 3. Christs sufferings an incitement for us to suffer 361 4. Christ suffered even for the meanest 362 5. Christ a patern for our imitation ibid. Verse 22. 1. AN illustration of Christs sufferings 362 2. Christ was free from sin ibid. 3. How the godly stand righteous before God 363 Verse 23. 1. CHrists admirable patience in his sufferings 364 2. Why we must not revenge ibid. 3. They that revenge themselves call into question Gods wisdom and justice 366 4. God is a righteous Judge ibid. Verse 24. 1. CHrists passion set out by the ends thereof 367 2. We must not be weary in meditating on Christs passion and hearing thereof 368 3. A Brief of the sufferings of Christ set down at large by the Evangelists ibid. 4. For whomsoever Christ dyed he dyed to kill sin in them 372 5. The two parts of Repentance 374 6. Christians must endeavor to mortifie their lusts 375 7. As we must be dead unto sin so must we be alive unto God ibid. 8. All that Christ suffered was for our profit 376 9. Christ dyed even for poor servants ibid. 10. Sin is a disease 377 11. Our bodies are subject to many sicknesses ibid. 12. Christ is our Physitian ibid. 13. Sin hateful to God ibid. 14. How we may speed in our suits to Christ ibid. Verse 25.
As verily as we be unfeignedly humbled with desire of forgiveness and not to sin so verily may we believe our selves pardoned for which accordingly we are enjoyned daily to pray yea if we have been overtaken more foully for want of watchfulness yet let us not despair as Cain or run from God as Judas which is worst of all but address our selves to come with a heavy and bleeding heart to God with whom there is mercy David having confessed his sin Nathan said unto him The Lord also hath put away thy sin thou shalt not dye Unto every penitent soul his Son will be a propitiation for their sins As the prodigal was embraced of his father so will our heavenly father receive us if we return unto him 3. May be a most effectual means to humble such as have run on in their sins without humiliation that at the length they may take this course Return ye backsliding Children saith the Lord and I will heal your backslidings See to this purpose Hos. 14. 1 2. Oh but I have been thus and thus bad will some say No matter what thou hast been so now thou with thy whole heart turnest to God and neither art now nor hereafter intendest to be as heretofore Time past shall not be remembred Oh but I have committed many great sins It 's not that shall stand between God and thee if thou be truly humbled Gods mercy and the merit of Christ is as well able to take away and heal great as small offences Though our Iniquities be encreased over our heads and our Trespass grown up unto the Heavens yet if with Ezra we be truly humbled there 's assured hope of pardon To the Strangers c. Though haply there might be some Gentiles amongst these yet it is more probable that they were most Jews which were principally his charge as the Gentiles the Apostle Pauls They are called Strangers not as all Christians be while they be here on Earth absent from their heavenly Countrey and Inheritance for so are we Strangers in our own Countrey Towns and Houses but Strangers as being in a strange Countery forced by persecution to leave their own and fly into another which might be either through the Wars and Troubles which were raised in their own Countrey or by the persecution raised in Jerusalem about the death of Steven Here see 1. That sundry of the Jews received our Saviour Christ and believed in him and were soundly converted though the body of them did not for he came unto his own and his own received him not those made a good progress in the course of Christianity who were contented even with the loss of their liberties to undergo such dangers as might befall them in a strange Land onely that they might keep faith and a good conscience 2. The estate of the Church of God here on Earth namely to be under persecution In the world saith our Saviour ye shall have tribulation Always there hath been enmity between the seed of the woman and the seed of the Serpent Thus was it when the Church was but in one Family in one Countrey one Nation The world having Power Authority Wealth is full of malice against the poor Church so that were it not that God Almighty defends it it could not endure It 's as a Sheep amongst wolves or a Ship among the waves Though God will exercise it to keep it from errors and corruptions which it is subject unto through much prosperity and peace though it have need of some peace to gather it self yet if 't be long in peace it gathers mud as standing waters rust as the ploughshare in the hedge yea settles it self on the lees therefore God pours it out from Vessel to Vessel Ever mark after long prosperity grew pride and thereupon errors and corruptions which like a canker brought destruction Contrarily the Church never shines so gloriously as either in or presently after persecution Then life zeal sincerity heavenly-mindedness and such like graces appear in their true lustre It followeth 1. That as we are not to conclude for a company because they have so much peace that therefore they are beloved of God so must not we against any because they be few in number and outwardly despised and slighted Four hundred false Prophets were maintained by Jezabel whereas Micaiah the onely true Prophet of the Lord was put in Prison Jeremiah and Baruch were the true servants of the Lord whom whole multitudes of proud men and false Prophets resisted 2. That we are to prepare our selves for persecution especially having had so long a time of peace To this end we must resolve to part with all for Christs sake and for his Cause and Religion Thus did these Jews thus the holy Martyrs and great reason For what would it advantage us if we should gain the whole world in the mean time losing our souls by denying Christ. On the contrary If we forsake any thing for Christ here we shall have a Crown of everlasting glory Great is our reward in Heaven But how far are most of us from any such matter many are destitute of knowledge and how can they suffer Many have no love to the truth but are carnal and prophane persons which never could yet be wrought upon by the word to embrace it or be ruled by it that will not leave their vile lusts for it and how shall these leave their goods and liberties Nay that which is most to be lamented how few professors be like to stand to it many are more likely a great deal to flinch Alas what poor faith is in most especially how are most given over to the world being too eager and earnest for these things neglecting good duties and slubbering them over for the worlds sake How wil these forsake it altogether and leave Houses and Lands when they will not lay aside their businesses for an hour or two to hear the word or a quarter of an hour for prayer in their Families O let 's therefore labor as for good store of Faith so to come to a contempt of this world In the mean time use we it moderately and in his place denying our selves by little and little else we shall never come to it all at once but for our livings sake shall be subject to fall from God and renounce our Religion a fearful state 3. The lawfulness of flying in time of persecution The Jews here did it to save themselves from danger It 's lawful for a Minister or any other tyed by calling either when persecution is onely or chiefly intended against him or having consent for a time to go aside seeing it to be best for the rest It 's lawful for any either when God makes a way for them that seems to call them thereto whereunto if they should not yield we are to think they
be dismaid and dead as it were on the nest Through this they can even in Prison with Paul and Silas sing Psalms as through this the Martyrs endured the fire Daniel and the Three Children went cheerfully to suffer This also makes a Christian lively to serve God and in every duty to praise him as David Open thou my lips saith he namely with assurance of thy love and my mouth shall shew forth thy praise So to do good to others as being fitted to teach them as well the way of Gods justice against sin as the way of his mercy to them that repent yea hereby we shall be fit to every good duty I will run the way of thy commandments when thou shalt enlarge mine heart namely by the perswasion of thy love and by thy Spirit and the hope of Salvation It s a fault in Christians that they be no more cheerful in this hope but lumpish and soon daunted in afflictions a fault I say that we are no more active and lightsom in Gods business Let every one then labor for it till this we are not alive our soul never prospers nor sees good day This even this is the beginning of life and the first step to eternal life Would any man live and be cheerful and see good days and have that which might keep him from being daunted in adversity persecution death at the day of Judgement let him by all means get this Without this mens hopes are vain their stout courage will fail them in those times when God shall frown It s Faith onely which will carry a man through all things Hereby he shall have a heart to serve God yea both do and suffer the greatest things for him and his sake According to his abundant mercy The moving cause of this benefit of our calling to Faith and hope is Gods mercy nay hit abundant mercy The cause of all the good that ever came to us or ever shall come is no other but onely free favor Why did he elect us before the world but onely of his undeserved love According to the good pleasure of his own will not for works we had done it was before the world not for any we were like to do as who do none till he work them in us So also Why redeemed he us when we were all fallen into condemnation even for his meer mercy was there any thing in us could deserve it when we were utterly unable to do any good nay when his utter enemies why also hath he called us Did we or could we do any thing before our calling to deserve it We were not onely unable to think a good thought but serving the Devil with all our power walking in our lusts after the Prince that ruleth in the children of disobedience See our case in Ezek. 16. both in respect of our Parents sinners and our selves or any thing we can do Nay to cut the throat of all conceit of any merit less or more before or alter he saith His abundant mercy So that a little mercy such as is in man or some reasonable store as in Angels would not serve the turn nor was sufficient to save us or move the Lord to call us to this hope but an abundant deal of the mercy of God which is infinite Was it a small matter that moved God to chuse thee to Salvation rather then thousands of others or was it a small mercy to give us his onely Son to save and deliver us by suffering all the wrath due to us What Not his Servant nor his Friend but his Son his only begotten Son the wisdom of the Father the Image of the invisible God the engraven form of his Person to stoop so low as to become man nay in that base estate to be despised of men to be hated spitted upon mockt shamefully Crucified and he that knew no sin to stand in the stead of most vile sinners and so to be dealt with and that for us no friends but enemies no good persons but vile and wretched ones Was a little love enough to bring this to pass Oh no but a love without measure without example never such another even that any Father gave his only begotten Son to save traitors and enemies It was wonder that the Father did not rather suffer all mankinde to perish then to give his only most blessed Son to suffer the least of these indignites And it was no small love of Iesus Christ that moved him to leave the glory of the Father and stoop to the estate of a man and all his infirmities save sin and to endure all these tortures of men and his Fathers wrath especially It was no small love that made him give us his heart-blood when he shed a few tears for Lazarus the Jews said Behold how he loved him but having shed his blood for us what may we say So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate when we went on in sin and minded no good nay all evil It must needs be a great deal of mercy to move God to think well to us when we went on madly in our sins and did fight against him so also to forgive so many and horrible offences as we had committed no marvel though David craved the multitude of Gods mercies If they were not infinite our sins could not be forgiven for our sins come as neer infinite as number can make them then to cloath such wretches with the righteousness of his Son then to forget and forgive all that is past and take us into favor and make us here heirs of all his promises and priviledges and of life eternal hereafter who will not admire it Is not this abundant mercy to work this hope in us whom he might have justly condemned and when he might also have been glorified in our condemnation as he was in Pharoahs Plagues So also to adopt us for his children men adopt that have none of their own God had a natural beloved Son men adopt their kinsmen God us nothing of his kin yea his enemies men adopt for some good quality we had no such thing to move God was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members to forgive Mary Magdalen Manasses c. So every one of us What were we when God called us Must not we say that it was abundant mercy that ever we were called forgiven and saved They that have had their part in this abundant mercy must be stirred up to abundant thanksgiving saying with the Psalmist What shall I render to the Lord for all his benefits towards me We must testifie our love in â—ealous obedience all the days of our life shewing forth the vertues of him that hath called us out of darkness into his marvellous
the rest of the Apostles if they had not been tryed So what grace hath appeared in some as weakness and impatience in others in the time of affliction neither of which before could have been believed Are afflictions tryals then 1. Labor we for such soundness of grace that when afflictions shall come they may finde us pure gold and wheat and not cast us out for chaff and dross 2. Do we consider that God now tryes us by them and so look we to our selves observing what they discover if it be more grace then we thought that we may thank God if more corruption be truly humbled laboring for more grace yea whatsoever shall be discovered we are to thank God as which will tend to our good There 's therefore no cause why we should be impatient in troubles for they try us and who would be unwilling to be tryed It s a sign he meant not well that would not have his gold put to the Touchstone or he that proffering Land to be sold would not have his Writings perused In heaviness Can heaviness and rejoycing stand together A. They can in divers respects and degrees In Heaven where our joy shall be in such an high degree and great measure we cannot mourn nor the wicked in Hell rejoyce but here on Earth we may The wicked be merry because they have their will yet inwardly they are wounded in their consciences for fear of that which may come after So the godly are joyful in the assurance of Gods favor and Heaven and yet heavy thorugh troubles which here lie upon them As a sick man hearing glad tidings may rejoyce and yet be heavy for his pain a Father also may be heavy for his childes death and yet rejoyce for his happy end and godly departure Amongst the Israelites upon the rebuilding of the Temple some wept and others rejoyced both might have been and haply were even in some one Gods servants as by their Faith they are not freed from afflictions so neither from heaviness but have sence of their miseries which are grievous to them as Poverty Sickness Imprisonment and the like even our Savior himself mourned and wept and so he said his Disciples should Nay our Savior himself shed tears of blood in his passion saying yea crying out My soul is heavy unto the death Faith makes us not blocks neither takes away sense onely moderates our grief The Martyrs had pain but Faith prevailed and enabled them to bear it Where there 's no pain there can be no patience nothing due to blockishness else were frantique persons worthy commendation which feel nothing Faith moderates our grief makes us wait upon God speak good of him using no unlawful means when the cross is upon us 1. This is contrary to that blockishness of the Stoicks that profess to be moved with nothing so much as to change countenance but to be at the hardest tidings as if the joyfullest news had been brought them 2. To those half Stoicks amongst our selves which think it too much weakness to complain or make moan in any affliction 3. This may comfort the servants of God when they are pinchad hard by troubles and are affected thereat and feeling pain declare it Though they may be thought impatient they are not God knows we be not iron as long as Faith can moderate and we being heavy and pincht to the heart with pain are yet upholden with the joy of eternal salvation and can say with Job Though he kill me yet will I trust in him in the mean time using no unlawful means our care is good Job is renowned by S. James for a mirror of patience yet he rent his garment shaved his head put on sackcloth and the like For a season Our afflictions are but short as our life is as a span long as a vapor a Weavers shuttle a thought yet in this short time our good days have been â—o then our afflictions We think them long if they have been on us a few days but it s our weakness they are short in respect of that we have deserved in respect of the pains we be freed from and joys we go to If our enemy should burst with malice he cannot hurt us after this life Therefore bear them patiently think them not long They that lie in Hell shall have a long task indeed let us think of our long eternal joy we if our afflictions be but very short think much but look on Jacob and David that from their youth were never free If need require That is as it seemeth good to God as it pleaseth him as he seeth it fit and expedient Hence note that Our afflictions come not to us at adventure nor by the will of Satan and wicked men for then woe to us they would afflict us too much nor yet by our own will for then either we would have none or too little but they come by the will providence and wise disposing of Almighty God who is infinite in wisdom and knoweth what is best for us who in love will do for the best to all his Therefore 1. We may bear them more patiently seeing they come from our Master Nay from our most wise and gracious Father thanking him that he hath not left us into the hands of Satan or any of his but hath the rod in his own hand and knoweth when to stay with him is mercy with them none 2. We must not rush into troubles and draw them upon our selves not being called of God thereto but must be wise as Serpents we must save our heads whilest we may lawfully and not exasperate men against us wilfully Neither must we trust to our great strength for then we prove weakest they have not always proved the stoutest in the end that have been forwardest to thrust themselves into troubleâ— Our Saviour Christ bade them when they were persecuted in one city fly into another but if the will of God be that we shall suffer we must be couragious and quit our selves like men Verse 7. That the trial of your Faith being much more precious then of Gold that perisheth though it be tried with fire might be found unto praise and honor and glory at the appearing of Jesus Christ. HEre also he qualifieth their troubles from the end of them They come not for our hurt but for our good Thereby we are no more hurt then Wheat is by threshing or Gold by fining they come for the trial of our Faith and tried Faith is better then any tried Gold For that will perish and be lost but this will abide and come forth to our honor and praise at the great appearing of Jesus Christ It may be conceived as if he had said The affliction and persecution which you now suffer bear patiently as serving for the trial of your Faith which how painful soever the tryal thereof may
not and are hidden from our sense but such things as are above the reach of our reason and which we cannot comprehend So Abraham when a son was promised by Sarah stood not to scan this by reason but believed it and is accordingly commended for it So Joshua and the Israelites compassing the walls of Jrricho Therefore both Zachariah and Sarah failed in that they doubted of Gods Promise for that it was against reason Hence it is that our Savior rebuked for his Thomas infidelity If all that Thomas had gone and preached to should have been of his minde he would have made a poor preaching Christ must have come to the earth again and here tarried No Faith hath eyes as well as the body Abraham saw Christs day and rejoyced and Moses endured as he which saw him that was invisible Yea it hath a more certain eye then the body for it depends upon that which is more constant then Heaven and Earth even Gods Word which shall endure when the others shall vanish away therefore is faith called a knowledge not a guessing uncertainty Hereby we believe the Incarnation of Christ the framing of his body in the womb of the Virgin she untouch'd of man so the mystery of the Trinity and the Resurrection the Union of Christ and Believers the glorification of our bodies in the Kingdom of Heaven and the like yea we so believe them that as Moses was content to part from the honor of Pharaohs Court for the Kingdom of Heaven so for the assurance we have of them we are content to forego both pleasures and profits which we have eagerly followed after yea to endure present pains and losses and that grievous ones for the joys to come not seen but believed whereof we have store of Examples both in the Scriptures and Church Histories 1. This condemneth Atheists that reject all that they cannot conceive in their foolish and corrupt brain but Religion is not a matter of Reason but of Faith Wo were to us if there were nothing for us but that which we see with bodily eyes the wicked were then in better case 2. It stirreth us up to try whether we have faith or not If we so believe the things to come as whatsoever would let us from the joys of Heaven we avoid it and would rather endure any thing then be deprived thereof we are not without faith The wicked will not do so they will provide for the present time they will have their will will here take their ease enjoy their unlawful profits and pleasures as for the time to come they are ignorant of it what it will be If any come after so it is but they will make sure work for the present a Bird in the hand is worth two in the bush Neither will they suffer any thing for Religion or the Gospel or hope of Heaven a sign they want that grace of true faith They have Carnal eyes to see these things here below but no Spiritual ones of faith to see the things to come and so give no glory to God But the just shall live by faith and We walk not by sight but by faith Thus must we do here for maintenance thus for deliverance out of dangers As Historical believing the truth of these things puts a difference betwixt Atheists and common Christians so the particular believing and applying these things between these and true Christians The servants of God would not lose their part in that which is to come for all that is here present They say the Bird in the bush is worth two of that in the hand If the world count themselves wise that can save themselves from danger and Gods servants fools for suffering be it so it shall one day appear who hath made the best match Oh say they we are sure of this we have it in hand that you look for is uncertain Well as uncertain as it is we will not change with you for we know whom we have believed If this be so then why may we not believe that Christs body is bodily in the Sacrament under the signs of Bread and Wine though our sense and reason say otherwise seeing our faith goeth beyond both Though faith believeth that which no sense nor reason can comprehend because God hath said it yet it crosseth not our senses and the things which are daily subject to the same wherein there is certainty If we might give no credit to our senses there would be no end of conceits therefore seeing all our senses say it is Bread and Wine we are to believe it to be no other Whom having not seen ye love Now of the fruits of Faith love and joy for its impossible for us to love him unless by faith we be assured of his love to us for we have not loved him but he us first so is it not possible but believing in him we should love him and his love must constrain us having done so wonderful things for us Then True love is the fruit of faith and it cannot be sundred from love to God and our brethren for his sake He that knoweth and believeth that he hath much forgiven must needs love much 1. This confutes the Papists which distinguish faith into formed and unformed and that this latter is sufficient to the salvation of the people Charity giving a form to it but we must know that there 's no true faith without it 1. It serves to confute that Slander wherewith they burthen not us but the Doctrine of the Gospel namely That Justification by faith onely is a Doctrine of licentiousness But while we establish faith we set up good works as who teach that they cannot be sundred Though works have no place in our Justification yet they are necessary to our Salvation 3. Perceive the force and power of faith faith made them love Christ though they had never seen him as which told them of so great things done for them by him whereby they could not but be exceedingly knit in love unto him and be content to suffer for him It s an encrease of love to love one we never saw for sight moveth much and draweth the heart but by faith we love that we never saw as we love many good Christians which we never saw because by faith we believe that they be members of Christ and fellow-members with us So we love Christ because we believe what great things he hath done for us and that we shall see him one day in his glory when we also by him shall be set in possession thereof so that if we believe these things we cannot but love Christ though we never saw him Faith is not idle but worketh by love to God and to our brethren and hereby we may try our faith as our love by the fruits thereof namely 1.
exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
thus Trust perfectly on that Grace c. Where we have three things 1. What they are exhorted to namely To trust 2. How Perfectly and 3. On what Grace That is Salvation which is described by the means how they came by it It was brought them and that by the Gospel which revealeth Jesus Christ. 1. They are exhorted to trust and believe in Christ for Salvation Faith is a particular assurance that whatsoever Christ hath done he hath done it for me This is to put on Christ to eat and drink his flesh and blood It hath three parts 1. Knowledge of the mystery of Salvation 2. Consent 3. Particular Application This is the instrument of our Salvation and puts a difference between justifying and temporary Faith what else soever a man hath there 's no Salvation promised to it This the mother of all true joy and peace The mother of all obedience and good life See it in Abrahams offering up his Son Hereby we are induced to do or suffer any thing for Christ This we must labor to come to when we feel our misery and desire to come out of it and hunger after Christ we ought to believe that we shall be saved This is the will of God saith our Savior that ye believe in him c. God is willing and deâ—irous we should believe The commandment of the Gospel is so and its commandments are as necessary to be obeyed as those of the Law He that believeth hath put to his seal that God is true It s therefore our fault that being come to the birth as it were we stand still and do not believe when God hath made us fit to believe either raze your selves out of the number of weary loaden sinners c. or else believe you shall be refreshed and are pardoned in Christ. 2. They are willed perfectly to trust namely 1. Sincerely without faining 2. Stedfastly without wavering 3. Constantly without breaking off Sincerely nor fainedly but so believe as we have ground out of Gods Word for it many say they hope to be saved and this is all but put them to prove why and whereon their perswasion is grounded they can say nothing Can you prove it out of Gods Word What promise have you thence if you have then it s well else its Presumption not Faith Try it by the fruits of Humiliation and by the fruits of Sanctification by thy love to the Word and Saints Stedfastly without wavering we must not be off and on we hope well but we cannot tell Gods promise is not yea and nay but most certain and infallible so that we may be out of all doubt To this purpose its called assurance of Faith and as Abraham we are willed to ask in Faith and not to waver It s true no mans faith is so perfect but there may be sometimes some doubtings but they are not of the nature of Faith but being from our corrupt nature are contrary thereunto 1. This condemns the Papists that tell us we may be of a good hope but are great enemies to assurance we may be assured say they in respect of God but in respect of our selves we cannot he being faithful changeth not but we are weak and variable may be well now but by and by fall a tormenting Doctrine If we look to our selves we need not doubt but despair rather and God hath not promised Salvation to us upon condition of our constancy as to Adam but of his unchangeable love he will never leave us but finish the good work he hath begun in us yea say the Papists if we hold out What a foolish repetition is this God will do great things for us if we continue what were this to us if we were left to our selves nay he will give us a minde to continue and so do all these things for us 2. This reproves even good honest humble Souls that long after Christ and hate sin with a deadly hatred and have many excellent things in them and yet stand at a stay they would not for all the world but hope that God will have mercy but cannot be assured Why Is not God faithful hath he not said that such and such shall be saved shall he say it and not do it God forbid O am I so unworthy Therefore he will have mercy on thee if thou didst not feel and bewail that he would not care for thee O my sins be so great Is his mercy onely able to take away small ones or the blood of Christ onely for lesser offences take heed O but it s not for me He names thee not but faith he not All weary and heavy loaden ones shall be eased all that take up his yoke shall finde rest to their Souls excludes he any exclude not thy self O but I have such a corrupt heart and offend him every day But how dost thou like thy sins I hare them they are as gall to my mouth I desire to be rid of them c. Why then be of good comfort no better sign of a childe of God then that thou strivest to mortifie them and to please God There is none free from corruption yet if thou fightest this Spiritual combat thou mayest believe and be thankful therefore this do strive against thy corruptions all thou canst and labor to reform more and more and then shalt not thou need to doubt of thy Salvation Lay the foundation of thy Salvation once sure and never raze it more if there be any fault in the roof be mending it but let the foundation he still Imitate thy Father Abraham God promised him a Childe What did he he neither looked on his own old age nor the deadness of Sarahs Womb but looked on the promise of God So do we look not on this or that our own unworthiness or what Satan saith but on Gods promise If the Devil do but put into your head you shall not be saved it shall prevail more then all we can say out of Gods Word fie upon it Is not he a lyar and a murtherer from the beginning Doth he not tell them that have no Faith that they have as them that have it that they have none Cleave to one testimony of Gods mouth and let all the temptations to the contrary be gone Renounce Thousands of them and stick to the promise O but I feel it not No how canst thou when thou wiltst not believe believe first and thou shalt feel after but though thou shouldst not feel of a good while yet believe the promise of God constantly without breaking off believe to morrow as to day next year as this we have good leave God is the same so shall we with Abraham Isaac and Jacob dye in the Faith Therefore use all good means to continue it and encrease it hear diligently receive the Sacrament carefully pray continually
are married by the Lord and none can divorce them Therefore if any man seem to have the one and not the other he hath neither in truth If therefore any leave evil and do not good or if any do some good and hate not all evil he is but an hypocrite For the order here used he sets renouncing of our lusts first before imbracing of holiness men put off their old rags ere they can put on new apparel purge the stomack of ill humors ere they take good nourishment dig up the weeds ere they sow or set herbs so in this case Where therefore there remaineth the love of any lust or sin there is no true grace in that heart neither will any grow till that be rooted out God will not plant any of his grace there till the Devils planting be pluckt up Many think they be Christians and do many things well though they keep the love of some sin no mark the love of grace and goodness and the love of any sin cannot be in one heart they are so contrary the one to the other therefore while thou livest in any known sin and lovest any lust as sure as God is in heaven thou art an hypocrite and let me perish if there be one dram of true grace in thee but thou standest in the state of damnation Therefore renounce and bid adieu to thy lusts and seeing you make a profession and do many things will you lose heaven for your lust for one sin so run that you may obtain lose not heaven for a little make either something or nothing of thy profession banish from thee all sin that God may work some true grace in thy heart In your ignorance He fathers their following of lusts on their ignorance and ignorance is the cause and root of a wicked and bad life For till men know the will of God out of his Word how can they do it and what are we prone to by nature but to all the evil in the world Therefore the devil labors by all means to hold people in blindness of all books hath most been an enemy to the Bible and to sincere and diligent reading and preaching the Scriptures for were those away he knows all iniquity must needs abound as there did in Popery when people were nuzled up in blindeness O what abundance of sin was committed but it did not so much appear because they were in the dark and the light of Gods word discovers sin which was then very rare As if one come into an house at midnight he â—ees no faults but when the morning comes then he sees a number of things out of order so in this clear light of the Gospel we see the wickedness that then appeared not in the dark Whether will not our nature run and whether may not the devil and world lead one when he hath no eyes to see whether he goes The blinde eats many a fly and a man may lead a blinde man into the deepest pit As the Raven first picks out the Lambs eyes and then kills it at his pleasure when it cannot see to escape away so doth the devil by people Ignorance is often compared to darkness and they that go in the dark often stumble fall and hurt themselves Sampson when blinde was led to any thing as to grinde to make Sports c. 1. This teacheth us to desire that the clear light of the Word may shine more and more brightly into all places of this land for there are many places that have either no preaching or else very seldom So as for want of knowledge people wallow in a number of lusts most fearfully the Lords day most grievously Profaned preachers slighted c. 2. Every Minister is to endeavor to the utmost of his power to bring their people to the knowledge of their duty that so they may be either truly converted or at least hereby restrained 3. People are to labor for knowledge else they must needs be captives of many lusts Think not as many do because ye are poor and not book-learned therefore you shall be held excused many think their very ignorance shall be a good plea because they know nothing God will hold them excused Is light come into the world and shall mens sin their ignorance hold them excused its otherwise 4. All parents are to have a special care where and in what Towns and houses they place their children they must place them where they may learn to know God to discern between good and evil and if it prevail not with them by and by yet there 's hope it shall lie as seed in their hearts that will shoot up in time But how can he say In their ignorance seeing they were well instructed and expert in the Law having it read among them daily and had they not good knowledge in the Law and in the Prophets True yet he justly calls them ignorant 1. Because though they were so cunning in the Law and Prophets yet they knew not Jesus Christ the end of the Law and so the sum of all 2. Their knowledge was onely in their brain and not effectual in their hearts to renew and reform them but they were carried away by their lusts notwithstanding of their knowledge 1. Then all the knowledge in the world without the knowledge of Christ Jesus is nothing If a man could measure the heavens tell the number of the stars had skill in all Arts and Sciences whatsoever yet without the knowledge of Christ it were vanity Paul knew much being brought up at the feet of Gamaliel But he counted all things else loss and dung for the excellent knowledge of Christ Jesus He desired to know nothing but Christ Jesus and him crucified If a man were the wisest in a County to arbitrate and compound controversies yet all this were nothing without the knowledge of Christ. 2. All the knowledge of the world if it reform not a man is but ignorance So much a man knows as he obeys That is not knowledge that is in the brain but that which soaketh down into the heart and transformeth a man into the similitude thereof so much men know as they mortifie their lusts He that lives after his lusts let him have never such store of knowledge he knows nothing yet as he ought to know what if a man know he should not Swear Lye commit Adultery c. yet doing these is he any whit the better Is he not rather much worse Yea the Devil himself hath more knowledge then any man The world wonders many times to see men of great knowledge do such and such things Alas Knowledge and Conscience are two several things and often sundred in the subject 1. Then let no man boast of his Knowledge Many love to hear themselves talk but look what power they have over their lusts what mastery over their affections 2. Do not we
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
sole life for many wanting the gift of continency yet to avoid troubles cares and charges of marriage and that they may live easily proudly and gather riches will live singly though impurely Such shall one day know that they had better been married then here to burn with lust and hereafter in hell for ever Marriage is no opposite to holiness but an help thereto ordained by God in mans innocency for holy ends Honorable amongst all men and the bed undefiled Hereunto if a man enter holily and in the fear of God beginning with prayer then chusing for the fear of God with consent of Parents and care to know his duty and praying for Grace to bear the crosses of marriage he cannot but finde it holy Thus of the Reason Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear HEre the Apostle proceedeth in matter not unlike the former Before he exhorted to holiness in all maner of conversation now to pass our time in the fear of God the same thing but in other words and urged with new Reasons Or this may be the intent of the holy Ghost to meet with a secret corruption of mans heart placing holiness in outward observance of duties as the Jews were much given that way thereupon exhorting not to rest in the outward doing of them but to do them carefully and in the fear of God with desire therein to glorifie God and to do the most good And this fear of God is a great help and fnrtherance to holiness Herein he wills us to pass our time here in this world using three Reasons for the same 1. From this Priviledge that we call God Father we must then so behave our selves as Children of such a Father and as he may not be ashamed of us when we so call him saying Callest thou me Father away varlet and bastard thou art none of mine I acknowledge thee not neither hast thou any quality of my Childe 2. From the nature of God who is a Judge and that an upright one who will Judge every man and that without partiality and give him not according to the outside but the inside of his works 3. From the invaluable price of our Redemption laid down in the following Verse Speak we first of the Exhortation then of the Reasons thereof Pass the time of your sojourning here in fear This is the Exhortation and very requisite it is to speak of the fear of God that knowing the nature thereof we may the better try whether it be in us for though most men will challenge it to themselves that they love fear and put their trust in God and serve him yet alas there 's no such matter in them there belongs more to it then the world thinks as I hope we shall see ere we part There be three kindes of fear 1. Natural being an affection planted in man at his creation as his other affections whereby he shuns any evil thing that comes towards him which is not in man onely but in all sensible creatures This in it self is not evil it was in Adam in his innocency it was also in Christ who was heard in that which he feared If a man should see a beast run at him or a man with a drawn sword he cannot but fear onely the excess of it is a fault when men having promises of Gods Providence and Blessing do not believe them but are swallowed up of fear are at their wits end made unfit for any duty or reach out their hand to any unlawful shift or means Jacob no doubt was afraid when he heard of Esau's coming against him but yet his faith comforted him in his fear and made him pray to God and use wise and lawful means David when they of Ziklag were ready to stone him feared no doubt but yet by faith comforted himself over it that it did not swallow him up which is a thing worthy to be spoken of because many good servants of God are yet fearful to be alone in the dark fearful of death of the day Judgement The best may be so a little but we must take head of too much fear being in our way and having Gods Promises as our Savior to Peter when he cryed out Save Master I perish so may it be said unto us thus fearing O ye of little Faith 2. Slavish when men fear God onely in respect of his wrath and punishment and abstain from sin not for any hatred thereof or do good not for love but either because Gods judgements are on them already or hang over them were 't not for them they would not care what they did As a galley-Slave that rows and toils but onely for fear of the whip and were 't not for that he would do nothing being in the mean time so far from any love as he could eat his heart for whom he works or as a Trewandly Boy that learns onely for fear of the rod not out of any love to his Book or Master This may be and is in the reprobate as in Ahab and Pharaoh but is not that as neither the former which is meant here 3. Filial or son-like fear whereby the Children of God considering his Power Justice and Truth and especially his Goodness in it self and shewed towards them stand in a reverend awe of him and are careful to please him fearful to offend him even chiefly for the love they bear him yea and would not grieve him though they knew they should not be punished for it as having been so gracious and merciful a Father to them as a good and gracious Childe would not willingly grieve his father though he knew he would not cast him off or shut him out of doors even because he is a loving Father unto him This proceeds from Faith and is that which is here meant Hereunto we are often exhorted as may be seen by the places quoted in the margent which howsoever abused by the Papists who understand them of slavish fear to overthrow assurance of Salvation and to maintain that vile Opinion That a true Christian may fall finally are meant of a reverend awe of offending God which is not onely not against Faith but stands well with it nay proceeds from it yea the more Faith the more such fear This proceedeth from the consideration both of Gods greatness and goodness whether joyntly or severally considered to this purpose peruse Psal. 130. 4. Jer. 5. 22 24. 10. 7. Hos. 3. 5. Mat. 10. 28. Heb. 12. 28 29. This is the beginning of wisdom and hereby we eschew evil as both Job Nehemiah and Joseph This is a spur to obedience and the fountain thereof wherewith Noah being moved prepared the Ark the want of which is a floodgate to all iniquity Hereunto there are four main
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
of man is taken 1. For those outward qualities that be common to good and bad that yet set out a man as Birth Wit Learning Strength Beauty Wealth c. Now God is no respecter of these things though amongst men they are much lookt after by reason of which not a few scape their deserved punishment and yet the same is prohibited of God He forbids it in others therefore will not himself have respect of persons Therefore let no man think he shall escape better by his Wealth Birth Learning Authority c. and because of them embolden himself to do that which a poor ignorant mean man may not Gods laws be not Spiders-webs Nay for these a man shall scape the worse for the greater the wages are which God gives he requires the more work the higher place he sets men in he looks for the better carriage where there 's more knowledge there must be more obedience else there must be more stripes 2. For the outward appearance of a work the shew of Holiness Costliness Painfulness Multitude c. and so it s here God respecteth not the out-side of a work and the shew that it hath to the eye of the world but looketh to the inside and respecteth with what heart it s done and from what affection it comes The Jews did abound in their outward works and service yet their hands being full of blood and abomination his own Ordinances were irksome to him and accordingly he did reject their Humiliation though it was extraordinary So he respected not the sacrifice of Cain though he were the first-born nor made choyce of Eliab for all his outward appearance God is a Spirit and will be served with a spiritual service My son saith he give me thy heart God seeth into the heatrs and reins whom therefore we are to serve with a perfect heart and willing minde To the being of a good work these things are required 1. That the person be justified in Christ and so pleasing to God 2. That it be done in Faith or a particular perswasion of the lawfulness of the thing done 3. It must proceed from a sanctified heart else the fountain being impure makes the sacrifice or work abominable to God 4. It must be done to a good and right end our own discharge and the good of our brethren as inferior ends but the main end the glory of God 1. Here are rejected all the works of natural and unregenerated men all the civil vertues in the Heathen Philosophers their Justice Temperance Liberality Fortitude contempt of the World Patience and the like which great works of theirs were but shining sins So the actions of such as are meerly civil though never so fair conditioned to the world-ward these are in no account with God nay their hearing praying Alms-giving are abominable till their persons please God and be sanctified and all such though haply of great age did never in thoughtword or deed please God trust nor then to these things Oh many will brag with the Pharisee of their just dealing but resting thereon they shall have the Pharisees reward Many a poor man will say I thank God I have lived honestly followed my work earned my living truly no man can say Thus and thus hast thou done amiss but even this not done to a right end and in a right maner is sin O but Christ loved the rich yong man though not yet converted He loved that seed or good that was in his own work but not the person 2. Here are rejected all works of Hereticks though never so costly devour painful as their early rising to Mass their painful travel on Pilgrimage their costly gifts to Religious houses So of other nations that coming into the Temples of their gods throw themselves down on the ground smite themselves on the breasts c. of all these being done without Faith God will say Who required these things at your hands The faster one runs in a wrong way the further he is out and the longer ere he come in 3. Here are rejected the works of hypocrites and carnal Gospellers which make a profession hear receive the Lords Supper joyn in outward performance of duty but look not to themselves their hearts remaining tainted with their lusts Such as yet live in some sins may go to Hell with Water of Baptism on their faces and the Bread of the Lord in their mouthes They care not how works be performed but slubber them over so they be out of their hands they care not how these will be paid according to their work They make sale ware for the Lord slight and of no substance but this the Lord cannot abide he will have it substantial If it come not inwardly from a good heart let the outside be what it will it s but like a painted Tomb or gilded Idol hollow within that cannot speak We are here met to day to hear Gods Word a good work an excellent work if all came with an upright heart God requiring it and that we should know his will and in all things be ruled thereby but few be such but when they have heard all they can yet do as they list at least in part It s true Ahabs hypocritical repentance was rewarded with a temporal benefit but not for love of the work but for example to others how well God would reward things done in truth 4. Let this teach all Gods servants not onely to have a care to do duties so can hypocrites but to do them in a right maner Herein lies the difficulty to bring our vile hearts to do them aright else the doing of the duty is an easie thing and no straight way if that were all but we have a wretched heart full of inwindings and privy corruptions that cannot be seen to others when we do our duties for even sundry of them are unknown to our selves pride hypocrisie dulness earthliness unbelief and the like look therefore when we Hear Pray give Alms follow our Callings or whatsoever that we do it well and substantially using all skill and diligence for we have a God with whom we deal that looks to the inside and hates all slightings and he will pay well cares not what he gives so the work be done well Commonly men that be good husbands will look to have their work well done so doth the Lord and he pays presently in hand Peace of Conscience Joy in the Holy Ghost with divers outward Blessings besides the inheritance reserved for us hereafter Verse 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your Fathers Verse 19. But with the precious blood of Christ as of a Lamb without blemish and without spot HEre 's another main Reason of the foregoing Exhortation drawn from a wonderful benefit
which went before both knew and saw Christ as Abraham though afar off So that here the Fathers are not excluded but he was manifest for us that we might have a fuller sight of him then the fathers their light was but dim in comparison of ours How much then are we bound to God and ought we not to have more knowledge and faith and shew more tokens of thankfulness then they But alas though we have the Gospel and Sacraments so clearly never did iniquity more abound Thus do we reward the Lord for his kindeness Who by him do believe in God He saith They believed how came he to know that he hoped so and in charity so judged of them as who willingly gave themselves to the profession of Christian Religion and for the same did undergo persecution Therefore I say he hoped the more confidently of them even as we may do of such Assemblies as these on the week days a man may hope better of them then of those which come by commandment as others of Custom not Conscience especially considering the discouragements they meet withal and their constancy notwithstanding A man cannot but think they should come for Conscience and expect better things at their hands then others which I desire you would be careful to declare well at home in your places and several dealings not onely to Gods glory your own comfort and winning on of others but stopping up the mouthes of the worst that are ready to pry into and speak all evil of the forwarder sort of professors By him We cannot believe in God but by the Son For 1. The Father dwelleth in the light that none can attain unto How then shall we come to him of our selves we being so poor and weak and he of so infinite Majesty As in the Summer we cannot directly look upon the Sun shining in his full strength but may view it in a pail of Water so must we see the Father in the Son who is the image of the Father and the ingraven form of his person 2. God is infinitely just and we extreamly wicked he a consuming fire and we stubble How then can we come to him believe in him or take comfort but onely in and by the Lord Jesus our Mediator who by his death hath made satisfaction to his Father and covered us with his righteousness He is the Way the Truth and the Life none cometh to the Father but by him By him we have boldness and access with confidence Its life eternal to know the onely true God but how shall that be done onely by Jesus Christ He therefore that would believe in God and have comfort thereupon must first know and believe in Christ Jesus even know him to be for natures and offices as he is God and man and believe in him as the onely Savior who reconcileth us to the Father 1. Therefore Jews and Turks believe not in God because they believe not in Christ and know him not 2. All are Hereticks that deny any of Christs natures or offices for we must believe him to be such as the Word declares him to be 3. The Papists which in effect deny his Humane Nature by standing for Transubstantiation and his offices Priestly by their Masses Satisfactions Joynt-intercessions his Prophetical by their own Traditions his Kingly by making the Pope head of the Church making Laws to binde the Conscience to forgive sins save damn c. Therefore they cannot truly believe in God and therefore it stands them in hand to know Christ aright and then to believe in him 4. This condemneth a number of ignorant creatures among us which will come to God but how by their good meanings good prayers good serving of God civil life and the like as others which seem better taught by their repenting and crying God mercy Oh this goes for current and in the mean time take no thought how his justice should be satisfied These may cry their hearts out to God and finde no mercy they must bring Christ their Surety in their hand and plead mercy for his sake and his satisfaction Such as were stung by the Fiery-Serpents could not be otherwise healed but by looking up upon the Brazen-Serpent neither we otherwise accepted of God then through Christ Humble thou therefore thy self confess thy sins judge thy self know Christ and plead his satisfaction That raised him up from the dead and gave him glory The Father is here said to have raised up Christ and yet the Son saith of himself That he laid down his life and took it to him again A. Whatsoever the Father did herein the same did the Son and the Holy Ghost The work is common to all Here I might speak 1. Of our Saviors Resurrection and shew how carefully all the Evangelists have recorded it with the witnesses thereof and how all the Apostles in their Sermons stood upon it and how the Devil and the Jews endeavored to hinder it and what great benefits ensue unto us hereby 2. Of his Ascension after forty days being on earth and how he changed his place and vanished not and how though absent in his Humanity he is ever present by his Spirit and how he is most highly advanced and how his Godhead was not thus advanced it was impossible nor his manhood by it self had such a name and such glory due to it but that the person of Christ God and man was advanced and how now he makes intercession and hath prepared a place for us but of these I have spoken at large on the Creed That your faith and hope might be in God Every one that believeth in Christ that these things belong to him may boldly believe and hope in God for all good for this life and that which is to come look for a full discharge of all sins for power to rise to a new life for a glorious resurrection look also on God with boldness by the intercession of Christ and be assured of expect and wait for an entrance into the same glory our Head is entred into Verse 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfained love of the brethren see that ye love one another with a pure heart fervently A Good life is an inseparable companion of Faith and Hope God having bestowed upon them the former the Apostle would not have them to be wanting in the latter Generally he exhorts to Sanctification vers 14. then particularly first to renounce their lusts ibid. then to embrace the contrary Holiness vers 15 16. This he divides into two parts 1. The fear of God which contains all parts of Piety towards God vers 17 18 19 20 21. 2. Love to our brethren which comprehendeth all the Duties we owe to them These two are knit in a comely order not to be sundred In this verse we have an Exhortation to true and
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
is not any dram of true grace in them and all the seeming good things they do are in hypocrisie and to no purpose for the love of evil and of good cannot be at one time in one heart O look to it will you lose all your comfort here and all your labor yea Heaven it self for some one sin 2. The end of our Sanctification is to be fruitful in good works and to set upon good duties Such therefore as profess themselves to be Sanctified must be more fruitful Touching the grace here exhorted unto speak we both in general and particular In general where consider 1. What Love is It s a Sanctified affection of the heart wherewith whoso is endued endeavoreth to do all the good he can to all but especially to them that be nearest unto him It s an affection seated as is said in the heart as the others of Hope Fear Joy Grief c. are They were all good and well ordered in Adam but ever since his fall wofully corrupted and utterly disordered and perverted as this of love is turned either into an hatred of that we should love or into self-love It s a Sanctified Affection For ere a man can love he must be Regenerate and Sanctified throughout which comes by being united to Christ by Faith whereby our affections are in some measure purged and restored to their former integrity as to hate evil and love good God and our Brethren for Gods cause Love is a fruit of the Spirit and must come from a pure Heart good Conscience and Faith unfained and therefore cannot be in an unregenerate person there may be indeed a shew and shadow of it but that 's no true love They do not love one another neither possibly can love the people of God There 's no trust in them they do but watch their opportunity when to do them mischief O the wretched condition of such how needful wert for them to be wearied thereof And for the people of God they must not trust them or too much open themselves to them He onely that fears God is to be trusted he dares not deceive Wherewith whoso is endued endeavoreth Though love be in the heart yet it must and will shew it self forth in the Life Words and Deeds to Soul and Body else it s like the love of bad men to God who yet keep not his commandments or like the worldlings Faith which is without Works To do good For it s the nature of love it can do no hurt but what good it can it will do to Soul and Body and wheresoever any true good is done to Soul or Body Goods or Name there was love love did it To all For though brotherly kindeness be to the people of God yet love reacheth to all whether near or far off to Strangers Enemies such as are not yet called under the Turk Pope Pagans c. for whom we are to pray and to do them all the good we can with the pitiful Samaritan But especially to them that be nearest So God gives leave nay commands that our love begin at our selves and ours and so go on forward to them that be nearest by nature Therefore they that prefer Strangers before Kinsmen and Kinsmen before Children are blame-worthy and to bestow upon any to the undoing of ones Family is not love but folly as in them which wil spend in lewd company their Wives and Children at home being in want So must it be to them that â—e nearest by grace This is often commanded and highly also commended in the Scriptures This is the bond of perfection It bindes up all the duties that we owe to our Neighbor which are many holds them together as the bond of a Fagot and makes every duty easie as where this is not every duty is irksome nothing comes well off hand It ties Societies together and Families O how it keeps out evil how it sets up good By it small things have become great and for want of it great things have come to nothing It s the fulfilling of the Law It s a most beneficial vertue other vertues benefit our selves but this doth good to others Faith draws all from Christ to us Love lays out it self for others good as the Sun that hath no light for it self other vertues be like the Bung of a Barrel Love like the Tap that sets it abroach to the benefit of them that need If a man be as full of gifts as a Tun of Liquor if he have no Tap others may starve so for Temporal things without this all gifts are nothing but as sounding Brass We are not born for our selves but the perfection of all we have is to employ This is the lasting vertue which when others as Faith and Hope shall end shall spring afresh abound and abide for ever that vertue that makes us like to God for he is Love and doth good to all even his enemies though he have a special affection to his Children O that I could paint out the face of this lovely vertue that every one of us might grow in love therewith 2. The properties thereof whereby we may try whether it be in us and in what measure They are laid down by the Apostle unto the Corinthians Charity suffereth long and is kinde Charity envyeth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. Take we notice of a few of them 1. Love will interpret things doubtful to the best that is speeches or actions of men towards our selves or others and if they may be taken well will not take them ill Our nature is to take every thing in the worst part Love doth otherwise the Mother saith a pin pricks the Childe or it breeds teeth when it may be its of frowardnes that it cryes Thus Josephs Brethren sold him spitefully into Egypt afterward when by reason thereof they were afraid what construction made he thereof God saith he did send me before you to preserve life If a thing be plainly evil yet it will make it no worse then it is nor say it was done deliberately when it may be it was done rashly or maliciously when it may be it was done weakly and in temptation for one may do injury to a bad action in making it worse and its better to judge a little better of a thing then worse then it is Always provided this be understood not of palpable notorious foul evils nor of continued courses in sinning for what good or charitable construction can a man make of these Therefore such say foolishly when being informed hereof they Reply Oh ye must not judge what can be judged of this case but onely that there may be Repentance It s a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers in the mean time aggravating a
though it be but in small matters yet he will hold it out though the other be never so peremptory till in conclusion they fall flat out this is nought in small matters it were better to yield so in Dealings Covenants Bargains Bonds men will have their right herein right may be extream wrong always provided that we give not away anothers right especially Gods Moses would not yield an hoof yet most men are stiff in their own will yield enough of Gods right as they will not suffer their Servants to play one hour in the week day but for the Lords day they will suffer them therein to play as much as they will 3. Whereas love does no hurt to any Whence comes all the hurt and mischief in the world Stabbing Fighting Quarrelling Railing Reviling Scolding Crying all the defiling of mens Wives Children Servants So for Oppression Bribery Thievery Cousenage false Weights deceitful Wares So Slandering Defaming Backbiting Mocking All these abound in the World I am sure they come not of Love it was never at the doing of them and those that will so readily provoke one another by words and deeds they care not how are far enough from love 4. For being provoked O Lord be merciful to us who can bear any thing but taunt for taunt quip for quip he shall have as good as he brings is common with every one How do men stand upon every small trespass Hence the innumerable Contentions and Suits in the Land thousands in a year for meer trifles wherein ten times as much is spent then is sued for which is a shame for England having had the Gospel of Peace so long Oh mens stomacks be up straight all their blood in their faces or looking as pale as ashes or secretly practising to revenge hand on the Dagger straight straight on the top of the house fly in our Neighbors face by and by so little love is there to forgive till Seventy I may say till Seven times so short Spirited as we can bear nothing and that which is worse if we have once taken up a displeasure it s not easily laid down but Sun after Sun Moon after Moon yea Year after Year it continueth quickly provoked hardly pacified especially truly It may be we live not in open enmity yet in secret grudging the heart not sound but ready to break out upon every occasion can abide nothing but Revenge which is fearful 5. Where is communicating of Spiritual good things Parents bring up their children brave but how few Catechize Counsel and Instruct them pray with or for them So for Servants They give them Meat Drink and Wages with work enough on the six days little caring how they spend the Lords day neither instructing them examining them or drawing them to hear the Word or Read and Pray What love call you this shew you not as much to your Beasts So for our Neighbors who admonisheth them that be out of the way do we not rather let them run on talking of their Infirmities behinde their backs and spreading them to their grace Nay do not many yea most rejoyce thereat what consolation to the heavy who takes it to heart how few are able to comfort fitly but utter vain idle if not more hurtful words to to such nay many rather laugh and jest at heavy conscienced persons every man saith Is he is Brothers keeper Nay alas so far from communicating Spiritual grace to them which they ought or to call one another to go to the house of God as they rather use all means by jesting at them troubling them c. to discourage them yea how many have given lewd and wicked counsels to others to the dishonor of God For outward things how backward are most from giving any more then they needs must What contentions at making of Rates For lending where is this but rather as if God had never given precept for it or as if it were like a Statute repealed which is of no use so is this duty That cursed Trade of Lending upon Usury hath eaten up and banished out of the Countrey this Christian duty of free lending What rich man hath almost at any time any thing to lend Some are so grim and austere as a poor man dares not speak to them for such a thing Some put so much to Usury as they neglect their Trading set none a work nor have ought to lend at any time but rather borrow and if a poor man happen to do any work for them they cannot pay him in a good while they are so bare for as soon as any money comes in it must out straight to Use as if it would burn a hole in their Cupboard if it lay there two or three days or a week Others are ever Purchasing and are ever in debt and will be then wrangle at Rates grudge at this and that are never fit to lend such bring a curse upon themselves willingly which is to borrow when as they might else lend Others are so miserable that though they have wherewith yet will not lend So for Neighborly dealing inviting visiting c. Love is very cold Here I may adde That there 's a great deal of counterfeit love Pot-companionship and joyning in vanity a deal of fawning crouching conguing c. a great deal of self-love making others faults great and their own small or none nay sometimes extenuating and making light of the vertues of others highly esteeming their own being ready to provoke and wrong others but bearing nothing straight provoked seeking their own in all their dealings and courses so making sure for themselves without regard to their Neighbors These be the times Now let every man examine himself and see how it s with himself in these who findes not himself ready to take things at the worst and have we not often done so when as afterward having heard that it was nothing so but quite otherwise we have been put to shame and forced to say for our own excuse We heard or thought it had been so The like might be particularized in the rest 3. The causes of the want of love 1. Want or weakness of Faith when our Savior taught his Apostles this Duty they said Lord encrease our Faith Assurance of pardon makes us forgive 2. Pride whereby men think highly of themselves meanly of others think they may speak or do any thing but that others may say or do nothing to them Onely by Pride comes contention but humbleness causeth love Pride makes men think themselves so wise and good as every body should say as they say and yield in all things to them when they do not they break the peace as Haman with Mordecai Pride cannot endure a reproof therefore could not Herod abide John Ahab Elijah and Micaiah Pride makes men think so highly of themselves and meanly of others that they will not bear any wrong but take the least in scorn 3. Covetousness this makes
the Word of God which liveth and abideth for ever THis duty of love is of such use and we so untoward to it and so hard a thing for us to love as we ought that it s urged with a Reason True it is so and no more then needs for the spirit that is in us lusteth after envy The Reason is taken from the grace of Regeneration bestowed upon them They were born again and therefore were to shew the fruits thereof as in other things so in this of love Where might be noted 1. That such as are not born again cannot love no more then men can gather Grapes of Thorns or Figs of Thistles or pour Wine out of a Bottle full of Vinegar but as Grapes are gathered of the Vine so must love come from a Regenerate man not otherwise 2. That the Regenerate man must needs love therefore they that declare no love but hate their Brethren the people of God especially shew they be not born again nor of God But I proceed to the words Being born again Here 's occasion offered to speak of the grace of Regeneration Touching it consider briefly these particulars 1. What it is to be born again It s to be made new creatures to be cast in a new mold to have the corrupt Image of Sin which we have by Nature and wherein we were conceived and born put off throughout and the contrary good one wherein we were at the first created put on to have the understanding enlightned with distinct knowledge of God the heart bowed to the obedience of God c. new thoughts desires speeches actions In the new Creature all things must become new Thus it s done to all that were elect before the foundation of the world They are changed up and down from a good state by Creation to a bad in Adam from thence to a good one in Christ by grace here in expectation of glory hereafter For the wicked they are changed from good to bad and there remain the same but still worse and worse for ever we should give God thanks that made us so good at first be humbled to see our base and woful state now and seeing there is help never to be quiet till we recover our first condition 2. That the Lord is the Author hereof he takes away the stony heart and gives a new heart an heart of flesh It s his work onely nor Man or Angel can change the heart to work a deadly hatred of that which by nature we love as our lives and to love and take delight in those courses duties companies which sometimes were as a Prison Alas the best Paul and Apollos cannot often even of their Children or very Friends not a few remain unconverted though haply in the mean time God bless their labors to convert many others Yea if an Angel should take a man and carry him to Heaven and shew him the Joys thereof and thence to Hell and shew him the Torments thereof yet this would not convert him neither all Mercies Afflictions or Plagues of Egypt It s a great work of God and so great as if all things were not possible to him he could not do it It s a greater work then the Creation of the World In that there was no opposition in this much we have not onely no aptness to good or to be wrought to goodness but a violent opposition against it there but to make the things here both to put out the corrupt nature and to put in the contrary good then he made all of nothing now he makes good of nought As its easier making a thousand glasses then the setting together one that is broke so it was easier to speak quo ad nos for all things are alike easie to God to make the world then to repair the broken Image of God in man It s a miraculous work of God greater then any miracles that Christ or his Apostles wrought our Saviors several miracles upon the bodies of men are all done in the conversation of a sinner sight restored to them that were blinde and darkness it self hearing to the deaf speech to the dumb feet to the lame Devils cast out yea many for the Devil possesseth us and all our Parts and Members Hearts Hands Eyes Tongues Feet c. as any Captain holds a Castle and hath it at command Thus it s a wonderful work of God to see a mans Soul and Life his wit will desires affections and all altered from black to white It was a wonder to see the Criple go and for him that was born blinde to see but it s more marvel to see a man converted for whereas God gave power to work all these miracles the raising of the dead not excepted to men this of regenerating is his own onely If we finde it ascribed to Ministers as Paul is said to have begot Onesimus and as a Father the Corinthians we must not conceive as if it were not proper to God onely but know that it is for that God would keep them the instruments by whom he works from contempt A good Husband or Wife may be a good means each to other but have no power of themselves Adam could easily cast away himself but none could restore him but God onely as a Childe of half a year old may break a glass which all the men in the Town cannot set together again It s wrought of God by uniting us to Christ by Faith through his holy Spirit which works this alteration when pardoning our sins past he taketh away the guiltiness and punishment thereof in his death Let all that can prove it give all glory to God for so unspeakable a mercy even that when they were going headlong to destruction when as vile as any he yet called them passing by thousands which yet lie in their sins And for them that can prove no such thing let them not delay nor put off to the last as the fashion is as though it could be dispatcht in a trice or with a wet finger but seek it both earnestly and quickly in the means appointed Why do men think they shall repent on their death bed rather then now Is it because the pain or fear of death will make them Alas all the Plagues in the world cannot change a man without God and will God be near to work then Nay he that was rejected in health and life will more likely cast off in death and if he will not bless his Word will he work in the end by other means This is little better then Sauls practise to go to the Devil when God would not help him 3. That the Lords own will is the moving cause hereof As he Elected freely and gave Christ of his love so this Nothing in us could move him hereto but whom he elected before the world those doth he of the
same grace effectually call and convert which should binde our hearts more effectually to praise and serve him all the days of our life 4. That the excellency of this grace is such as all things without it are nothing If we had the wisdom of Solomon the strength of Sampson the policy of Achitophel the wealth of Ahasuerus c. if we could measure the Heaven Earth and Sea and knew the nature of all Creatures therein from the Cedar to the Hysope nay if we could understand the Bible could Preach never so Learnedly and had all gifts of knowledge and utterance yet were we not born again all were nothing Besides it s the more excellent both because so rare only the Elect of God are born again and because Eternal In the natural birth we dye because born of mortal seed and nourished by corruptible food but they that be born again never dye more never come more into their former state as being born of the immortal seed of the Word and Spirit and being thereby nourished are joyned to the fountain of life Christ Again by our first birth we are made miserable by this happy by that sinners by this righteous persons by that children of wrath by this children of God by that slaves of Satan by this servants of righteousnes by that limbs of the Devil by this members of Christ by that heirs of Hell by this heirs of Heaven O happy day O happy birth before Regeneration Sin and Satan wholly ruled in us but after Grace and the Spirit of God 1. This should teach us if we can prove it in our selves to rejoyce and remember our birth-day Many delight to talk of their age as others when where and what year they were born But canst thou tell where and when thou wert born again thou canst else have little joy of thy first birth The older thou art the more shame and greater condemnation if thou art not born again He that is not regenerate is a Bastard for though he have after a sort the Church to his Mother yet he hath not God to his Father and though in the Natural birth the Mothers side is the surest yet in the Spiritual birth it s otherwise Therefore if thou hast Wit Beauty Strength Wealth and the like rejoyce not in them but that thou art born again yea though thou art Poor Weak Sickly yet being born again thou art happy If God hath denied thee Wealth and Health or taken them away yet if he hath given thee grace thou art to rejoyce exceedingly 2. It may teach us to rejoyce if we know our children new born We rejoyce at their Natural Birth but alas wert not for hope because they be of Christian Parents we might rather weep for when a childe is born there 's come a sinner a guilty person into the World one that is in danger of all evil subject to a great deal of sin and sorrow and one that hath deserved to be cast into Hell O therefore if we know them born again there 's cause of rejoycing yea we must rejoyce at the new birth of a servant or any other as the Angels do The World likes such the worse a sign they are the old men 3. If we know it not we are to use the means bring them to Baptism after teach them what is fit that they may make conscience of their Covenant and bring them to the Word if they be any whit forward further them if backward or unwilling use thy Authority over them 4. Rebuke them that desire to see them Strong Fair Rich Healthy and the like in the mean time not respecting whether they be born again or not 5. He that is not born again hath nothing excellent in him but abides in death and is the servant of sin 5. That it s so necessary as without which there 's no entring into the Kingdom of Heaven for thereinto can no unclean thing enter and they onely which are pure in heart shall see God We are born impure sinful defiled from head to foot while we are in this state there 's no possibility of serving God as either by thinking speaking or doing good we must therefore be washed and made clean The world imagine no such necessity herein it s a riddle to them few know what any such work or change meaneth They think to be saved by their good meaning civil life and living orderly O this is sound if these do not well God help us all Again though openly bad if they can cry God have mercy on their deathbed they shall do well enough Here 's no dreaming of a new birth of any change in the understanding will affections yea throughout both body and soul but none of the others will serve the turn therefore try whether ye be new born If we live still in sin as in lying it s a certain argument we are as we were naturally He that is in Christ is a new creature and such a one walketh not after the flesh but after the Spirit if thou art thus thou hast put off thy old conversation and put on a new 6. The effects of Regeneration 1. An hatred of all sin a love of all good 2. A strife and labor to do the one and avoid the other 3. A diligent use of the means for this purpose and a Spiritual combat against the lets wherein being conquerors we have peace and joy if otherwise grief 4. Delight in the Word Prayer and Heavenly things whereas we were wont to delight in vain and worldly things so to cry Abba-Father to love the Father to desire the sincere milk of the Word and to live innocently If upon tryal of thy self by these notes thou findest thy self not born again thy case is fearful it had been better then thou shouldest thus dye that thou hadst never been born or born a Toad whereof when its dead there 's an end but the man that is not born again while he lives when he dyeth the second death will lay hold on him eternally yet alas a number of old folks ready to drop into the grave are not yet born again What shall become of these few men are born again when they become old which I speak not to discourage you quite but to awaken you the more earnestly to look about you some were called about the eleventh hour but let them that have day before them not defer or put it to the venture 6. That the life of a Regenerate man cannot be that it was or as is the life of carnal men for the case is altered he is now united to Jesus Christ as an imp to the stock a member to the head by Faith on our parts but principally by the Spirit of God by which Faith we draw and by which Spirit is conveyed to us vertue from Christs death to kill sin our old man and the corruptions
hath given us many means to subdue them therefore will be angry if we keep them not under and grow especially against our strongest corruptions they offend God hurt us glad Satan defile the Temple of the holy Ghost were the cause of Christs death are of long continuance and therefore must be put away And as we must labor daily to mortifie our lusts and old man so to grow in all graces 8. The perfection of a Christian There 's none here in this life we know but in part there be still remnants of sin in us we are indeed perfectly Justified not but in part Sanctified Sin and Grace is mingled in every part not sin in one part and grace in another as heat and cold in lukewarm water light and darkness in the twilight God will have it so to be 1. That we might be saved of mercy and by Christs merit and not by any merit of our own for if we were perfectly Sanctified here then should Christ seem onely to make us fit to merit our own Salvation 2. That his power might be made known in our weakness whereby we are enabled to overcome such mighty enemies of our Salvation 3. That continually we might be kept humble ever thankful to God for daily pardon 4. That there might be continual use of the Word Sacraments Prayer and one of another 5. That there might be something to weary us hence and make us long for Heaven where we shall attain that which here we can never But though these Corruptions remain yet they reign not they are indeed troublesom and hurtful as the Canaanites to the Israelites or Rebels that make Insurrection in a Kingdom but have not the Scepter in their hand but are subdued in time and they dwell in us as unwelcom guests There is always a Civil war in a Childe of God two men in one man the old and the new two laws the law of our members and the law of our minde the Flesh and Spirit fight each against other now the one prevailing then the other yet so as the old man grows weaker and the grace of God stronger It had a deadly blow at first and still languisheth and is in a Consumption as a Serpent that is deadly wounded in his head yet wrigles with the tail or a Soldier deadly wounded in his brain yet thrusts with his weapon The Scripture speaks of the old man in Regeneration as if it were crucified and wholly destroyed because it s so wounded that it can never recover his former strength 1. This condemns all Anabaptists and others that dream of a purity in this life 2. It teacheth us to bear with one another The husband though godly must not look the wife should be without fault nor the wife the husband so the Master the Servant or the Servant the Master there are none without Imperfections we never read of any but noted with some weakness Christ alone excepted therefore think it not strange neither neglect the graces that be in any for one or more infirmities so as they grow to no height 3. Here 's comfort to those that doubt of their Conversion because they meet with temptation and feel sin rebelling in them and their corrupt nature lusting after evil It s not so much a sign you are not converted because you have sin for that 's common to all as that you are because you feel it strive against it and grieve for it This is indeed a sign you have the Spirit in you The godly and wicked sin both but there 's great odds in the maner the wicked sin willingly and advisedly yea delight in it are loath to be hindred from it when they have done are not humbled but go on therein whereas the Regenerate sin not with full consent but haled thereto by force of temptation and strength of corruption being thereafter humbled ashamed grieved If it be thus with thee be of good comfort be still constant in resisting use means to subdue the old man and cherish the new so shall you every day get the victory more and more and when you be overtaken thus it shall not be laid to your charge but pardoned in the Death and Obedience of Jesus Christ Neither shall your corruption recover it self again to rule over you as before but shall still languish and this is the cause why the Scripture speaks as if our Regeneration were perfect our old man destroyed And at last by death we shall get a final and perfect victory and never feel sin more for with laying down our bodies we lay down our sin and not before Not of corruptible seed c. Here is set down 1. The efficient cause of our Regeneration both Negatively where 's shewed what it is not and Affirmatively what is not 2. The instrument thereof the Word of God 3. A description of God that he liveth and abideth for ever Not of corruptible seed Of mortal seed we are born not born again by it we are made Creatures not new Creatures we are not born holy but by being born again we are made holy The godliest Saints of God cannot convey grace into their Children but sin and nature whence it is that even Abraham had an Ishmael Isaac an Esau As we are born of our Parents we are altogether corrupt our understanding seeth little in heavenly things and our Reason is an enemy thereto as that there is one God in three Persons Christ God and Man born of a Virgin the world made of nothing Man saved by the imputed righteousness of another the near Union between Christ and a Believer the Resurrection and last Judgement c. Reason sees them not yields not to them nay being much urged laughs thereat and that which it doth understand it conceives not as it ought the will desires nothing that good is or at least as it ought for it is defiled and so the whole man Again mortal seed begets that that is mortal onely and not immortal but when we be once Regenerate we never dye more but live the life of grace here and shall that of glory hereafter a final fall or the second death can never befal the new Creature Let none therefore trust in this that they were born of godly Parents but desire God as their Father to beget them anew But of incorruptible Namely by the Spirit of God which is the true efficient cause who doth alter and change our hearts and conveys power to kill sin in us and to quicken us to a good life Usually these words and the next are put together and understood of one thing namely that the Word is the immortal seed of Regeneration and after a sort it may be so called but properly the Spirit of God is the seed the Word is the instrument and we know the Word of it self can do no such thing no more then a Tool can
our bosoms and bowels insomuch that all must dye It s so appointed It cannot be shifted It s the way of all flesh high and low This grim Sergeant knocks at every door spares none will not be bribed by any Money Physick Wit Wealth cannot free us from it even Methuselah dyed They that have been most unwilling yet have dyed where are all our Forefathers where all the mighty Monarchs long since gone and so must we there 's no remedy yet we know not when to day or to morrow this year or the next nor where at home or abroad in our bed or in the fields by sea or land nor how of a natural or violent death Here to day to morrow gone The fairest flower may be soon welked A few years ago we said Our Fathers and Mothers are dead and shortly our Children will say so of us one Generation passeth another succeedeth 1. This may well serve to humble us pull down our Peacocks plumes Alas why should we be proud proud against God as most be to shake off his commandment to stand in no awe of his Word but to do that which he flatly forbids nay though he threaten never so severely O thou poor Worm thou Snail what art thou poor Potsheard that darest lift up thy self against thy Maker the mighty and glorious Lord of Heaven and Earth shouldest thou not fall down at his footstool and say Speak Lord for thy poor Creature is ready to do whatsoever thou requirest as its right meet and my bounden duty so to do proud against our Neighbors what art thou that liftest up thy self proudly vaunting of thy Beauty Birth Strength c. mayest thou not be laid full low ere to morrow Night what art thou that treadest others down by thy greatness mayest thou not be laid where others shall tread on thee and that shortly what art thou who so proudly deckest thy self with endless cost and time why dost thou so gorgeously set out and take such delight in a piece of clay may it not lie by the walls this week may not a Tuft of grass be cut down this night O that there should be such excess cost vain fangles endless and too much time spent in trimming up the body and no care of decking the soul O this curious and long dressing and pinning is but for a day and yet what a great deal of precious time is spent this way Also what art thou that bearest malice against thy Neighbor and will not be pacified but threatnest to be revenged Alas poor soul where mayest thou be ere that time lay down thy displeasure to day lest thou dye to morrow and dye in wrath 2. This may abate our care for the world O how do men toil and care as if they were to live here and never dye when as dye they shall and that haply very suddenly 3. This should make us labor always to be prepared for death To this end 1. Labor to be assured of the forgiveness of our sins and that the book be crost the reckonings cancel'd and God at peace with us wo be to him that dyes these things being not discharged But alas most as if they were not enough indebted already run on more and more 2. Walk ever carefully in the fear of God that we may be found well-doing but how do most live in sin that they are unfit to dye 3. Be we not fettered nor intangled with the profits pleasures and excessive cares of this life 4. Imploy we our selves carefully in some measure about the work whereunto we are called 5. Wait we for the Lords coming being always desirous thereof 4. It should make us seeing we be but grass not to promise great matters of our selves We will do this or that We will be revenged of him ere seven years come to an end We will go and buy and sell and get gain and tarry thus long We will repent seven or ten years hence Alas poor fool art thou not ashamed to shew thy folly Alas poor Creature whereof art thou made Thou thinkest of heart of Oak Marble or Cedar remember thou art but grass Reckon not without thine Hoast boast not of to morrow Be we hereby stirred up to do all the good we can while we may and work while its day If thou hast to repent do it to day hear this Sermon keep well this Sabbath thou knowest not but it may be the last come this Communion thou knowest not whether thou shalt live till another 6. Never trust to any mortal friends haply they may be gone when thou shalt have most need of them and when they might do thee most good Trust in God that lives for ever who is Almighty ever a merciful Father and a Friend to his So make the best use of any friend while thou hast him People of their good Ministers Husbands of their gracious Wives Children of their godly Parents c. Thou knowest not how soon they may be taken from thee we shall hear lamentings after the death of such buts it more wisdom to make use of them while they be with us so for thy Enemies fear them not too much they are but grass they may be taken away ere the time come wherein they should have hurt thee 7. For our Children delight not too much in them for their beauty stature growth they are but grass If we set our minde too much on them while we have them we will be too excessively grieved when God takes them from us love them moderately of Gods blessings If we bring them up in the fear as God that they may prove gracious and instruments to honor God in Church and Common-wealth we do well Take heed we prank them not up too much or too much cocker them and give them the head as David to Absolom and Adonijah as also that we rake not greedily for them and so hinder God of his service If they be perkt up to high or regarded more then the glory of God it s the next way to provoke God to pull them down And all the glory of man as the flower of grass Not onely the glory of men as Nobles Princes Great-men High-born Wise Witty Learned and the like which are the chief are as flowers somewhat finer and fairer then grass in colour of them some fairer then some but even the greatest man is but a flower that for all the beauty fades assoon as another But this is the meaning that The glory of a carnal man is but a vain thing and the best part of an unregenerate man is corrupt the best gift is but vain our understanding not dark but darkness The natural man perceiveth not the things of the Spirit of God neither can flesh and blood reveals no such things to him Our understanding is altogether blinde in the first Table unless it be for some few general notions
each of other we must love our Neighbor as our self and do to him as we would be done to we must not lye one to another seeing we are members one of another as it were monstrous in the natural body to see the hand beguile the mouth c. and yet how common is this sin how doth one spread a net for another not caring how they come by their goods so they be once masters of them The buyer should look to himself his eye is his Chapman he should have had more wit Thou shouldest have looked to him and God will say to thee thou shouldest have had more love and more honesty Yea plain dealing is best but he that useth it shall dye a beggar This proverb was never framed in an honest heart but in an unbelieving and prophane heart It s as much as if we should say men should speed the worse for obeying God and they that dishonor him most shall speed best at his hand We must maintain our charge and except we use our wit and the best shifts we can we shall not do it Saith not the Scripture A man cannot be established by iniquity Hath not our Savior promised that if we shall in the first place seek Gods Kingdom all other things shall be added unto us we shall have that which is meet and Gods blessing withal and that 's better then never so much with his curse an ill conscience and the loss of our Souls God will rifle in it and scatter it at his pleasure What if we get not so much or so hastily as they that care not what they do and yet God often crosseth such and hath ways to defeat them as to bless his servants A Thief robs by the High-way he steals Twenty pounds sooner then an honest man can earn Twenty pence what then would the true man change parts with him when he sits quiet on his Loom or is threshing in the Barn without fear whereas the other hath the Countrey raised after him and being apprehended is haled to the Goal thence to the Bar and Gallows whose part is best There 's no less difference between goods well and ill got All This is added to shew lest any should think none but guile in great matters or measure forbidden here that there 's a through-Reformation required Therefore it will not serve any mans turn to say My shop is not so dark as others I mingle not my commodities so much as such and such I never deceived in any great matters All guile must be abandoned of a Christian that cares for his Soul A Christian must shew forth the truth of his Christianity in his particular Calling in his shop Buying Selling c. that men may take his word and believe it as if they had seen it with their own eyes yea count his words as good as a bond that they dare rest on his faithfulness that he will not deceive O some smile at this as if there were none such I hope there be some its pity they be so rare It s but that every Christian should do and must if he will honor his profession and do as God requires And hypocrisies Not that grossest as I take it that our Savior Christ condemned in the Scribes and Pharisees and that which is so common in the world that come to Church and place all their Religion in Ceremony and make no account of the power of any part of it in their lives and yet of this hypocrisie Gods servants have remnants whereby oftentimes they draw nearer to God with their lips then their hearts their knee is bowed when the heart is not humbled the tongue goes when the soul mourns not unto God But this chiefly is meant when a man is willing to be better thought of then there is cause when he hates sin indeed but not so much as he would seem so loves good hath some care in his Family c. this often befals good men and is for want of setting our selves in the sight of God nakedly and looking to him with whom we have to do Now he seeth what and how we do so that we are to lay away all approving of our selves to men that is not joyned with as narrow a care to approve our selves to God that seeth our very hearts and let us rather do more then is thought of us or then we desire should be thought to be in us then less that if we deceive the opinion of men it may be in the better not in the worse And envies Of this I have spoken in handling the Ninth Commandment It s a bearing ill will and wishing hurt not for any hurt done to us but because another man prospers or doth or is accounted of better then we would have him or we our selves are therefore we seek to disgrace him cannot abide his commendations labor his ruine Thus Cain against Abel the Scribes and Pharisees against our Savior Christ. This is forbidden by the Apostle and reckoned of him among the fruits of the flesh The more a man clears before men his innocency the more is the envious mans envy fed whereas were he found blame-worthy this would stanch it Lay away all envy save emulating the grace of others I mean so far as to strive to reach and exceed them therein and all good fruits thereof And evil speakings Namely against our Neighbor in slandering backbiting reviling c. whereof also I then spake at large Whoso bridleth not his tongue how religious soever he seemeth his Religion is vain Le ts desire therefore and pray the Lord to set a watch about the door of our lips The tongue is a slippery member as little as it is it may do much good if well ruled much hurt if otherwise an evil tongue is compared to Fire a Razor Coals a Sword these things must be laid aside not to put them on again at any time as men do their work a-days clothes but as Joseph laid away his Prison garment when he went to Pharaoh at no time to put them on any more As new born babes c. Having prepared the ground he now comes to sow the seed and having purged the stomack of ill humors he comes to prescribe wholesom food namely the word of God which he would have them seriously and heartily to love and long after and the Ministery thereof being that wholesom means of nourishment that God hath ordained to this end that they might grow and encrease from grace to grace thereby till they should come to the full measure of their Sanctification which they were to attain unto in this life So that in this verse we have the Affection the Object and the End or 1. A duty required namely to desire after the Word of God which is set down by a similitude from children new born and 2. How the Word of God is described namely from the
nourishing nature thereof it s called Milk the purity its sincere Milk and the end thereof that they might grow thereby He had before willed them to lay aside all malice c. now to desire the sincere milk of the word Hereby implying that The Word of God cannot thrive or prosper in an unsanctified heart neither can a man either affect it earnestly desire it or truly delight in it as long as he lives in any one sin For 1. The Word of God is holy and will not abide in an unclean heart no more then Rose-water will keep good in a musty or foul vessel 2. It crosseth all our sins and corruptions whoso therefore loveth any one sin cannot love the Word Hence it is that so few affect the Word soundly even because it crosseth that which they love and so few grow by it because their hearts be defiled with some sin Therefore let us abandon the love of all evil and sin from us if ever we mean to finde the Word sweet unto us or to prosper thereby so far doth any man profit in the love of Gods Word as he profits in the hatred of sin The best nourishment taken into a corrupt stomack yet nourisheth not so it s with the Word The most come to Church with hearts over-grown with rank weeds more or less therefore cannot the Word thrive in them and so the carnal people of the world receive no benefit after long preaching and they that have good things in them yet when they suffer some corruptions in themselves to wax too rank do not thrive in grace The duty required is As new born babes to desire the sincere milk of the word so being much conversant both in the hearing and reading thereof The desire that new born babes or yong children have after their Mothers breast is 1. Earnest 2. Constant 3. Impartial Such must ours be towards the Word 1. Earnest the new born babe hath not only an aptness to suck at the first but makes aym at the dug wrings and turns the head and gapes which is the wonderful work of God nay desires it so earnestly as it will cry for it yea and if it hath it not nothing else will still it and after it hath been accustomed thereto no dancing rocking or gingling will still it but the Big it must have and that satisfieth it Such must be our desire to the Word an earnest fervent desire so as nothing can satisfie us without it but we esteem it above all both profit and pleasure Such as be new born do thus desire it and no wonder for it made David wiser then his Teachers his Enemies his Ancients It makes us wise to Salvation its able to save our souls it s the instrument to convert to build up to teach instruct convince correct c. and to make perfect to every good work Every part of it is so holy and profitable the Promises so comfortable the very Threatnings also able to subdue our rebellious Corruptions and the Instructions thereof to teach us the way we have to walk in O there can be no part thereof spared 1. This condemneth those that have no desire at all to the Word had as leave be at home as thereat no Sermon but for names sake that care not to come to the Word or if they come for company or fear of the Law yet it s without any appetite or desire and therefore they come no more then they must needs for shame or danger Tell whether Papists or others amongst our selves that care not for the Word of profits or pleasures they like it well but as for a Sermon they have no appetite thereto finde no savor therein some had rather be with their Oxen and at their Farms some at Bull baiting or some Play some had as leave be in the Churchyard as in the Church love the Word as one would love a Prison This is a certain sign of carnal persons dead in their sins as if a childe after it were born or at any time should lie a day or two and make no aym for the Big would not every body say it were dead Many other would seem to desire Preaching and wish they had a good Preacher but in the mean time it troubles them not they seek not to compass it nor mourn for the want nor will they take pains to stir abroad to hear elswhere till they have one of their own Certainly these men have no life of grace in them if they had they would not onely wish for it but earnestly desire it Doth the childe onely sometimes make aym for the big No but if it be well it will cry for it These profit accordingly when they hear because they hear not with a desire others can be kept from the Word by every trifle and wonder that others are not For this sin of the contempt of the Word God may justly visit the Land as he doth every year with one Judgement or other and why rather then for this mother sin and great unthankfulness for this most precious and invaluable Jewel 2. It may comfort those that long after it and so earnestly desire it as nothing can please them without it a fair house fertile ground wholesom ayr a good farm all this gives them no content without the Word which should sweeten and teach the use of all O if they had thought they should not have had the Ministery of the Word they would never have come there and now labor by all means not coldly but with endeavor to compass it going where it is till they have it taking great pains about it hot and cold in winter and summer a good sign of health of such as are alive born again when men are not held away by any small occasion are never so glad as when they are at it never so grieved as when withheld therefrom These be they that shall profit 2. Constant A yong childe having newly suckt is quiet a while but by and by will desire the dug and cry for it again and ever and anon must be sucking So should we always be desirous of the Word still hungring after it Regenerate persons or true Christians desire it again and again for why they seek so much to know that they desire still to hear more they finde their Faith feeble therefore desire more still that it may be strengthened They finde many and strong corruptions therefore they would hear that which might subdue them they finde many doubts and much weakness therefore they desire to hear still as often as they can and all too little therefore they think the time long from one Sabbath or Exercise-day to another 1. For them that care not how little they hear with whom once a Sabbath is full enough once a moneth for a need yea once a quarter would serve the turn It s a sign of clung and starved
life and Salvation they will be the more desirous thereof and affectioned thereunto it will draw their hearts to it as the Adamant doth the iron it will ravish them with the love of it so were David and Job who found so much profit thereby as they are most desirous and greedy of gain which have felt the sweetness and comings in thereof as the Israelites after they had tasted of the Grapes could not but desire more after Canaan so they that have tasted of the Word can never be satisfied therewith but still cry for more 1. For those that are much affected herewith it s a sign of much good received thereby It s true an Hypocrite may hear it with joy and have some flashings but a constant desire after the Word with delight argueth an experimental feeling of the goodness thereof that heart is indeed drawn thereby which still desires more comfort more instruction and more grace from thence 2. For those that have no desire after it no delight in it had as leave be absent as at it at play or in their Shops then at Church that are as most be strangers from it strangers in judgement as who cannot conceive thereof though apt enough to conceive of worldly things strangers in their thoughts for of those many they have all day long fewest if any at all be of the Word strangers in their affections as who have no delight herein though in other things too much strangers in their tongues they speak not of it strangers in their actions as not being guided thereby their condition is fearful the Word hath not been effectual to their conversation and so they remain in the state of Damnation to this hour He that is of God heareth Gods Word and that both with affection and obedience And his sheep hear his voyce they then that do not hear are not of God are none of sheep These must desire God to make his Word effectual to their good that it may convert them for then will they affect it 3. This serves also to stop the mouthes of carnal people that wonder at Gods servants for that they are so fond after the Word and take such pains and that so often O would you know they have found it a powerful Word to pluck them out of the jaws of Hell and to save their Souls that before were in the way of Damnation therefore do they still desire it and can never have enough thereof Tasted A borrowed speech from meats which are discerned by the taste Their Souls had tasted the sweetness of the Word and therein the sweetness of Christ in whom is Salvation yea and in him onely O the vanity of all things without him he is sweet to him that hath nothing but him and he also sweetens all that we have without whom we could have but little joy therein This condemneth those to whom Christ is not sweet which favor profits and pleasures but Christ is a sapless and dry thing to them To some he is the joy of their hearts and their very life to others he is of no account such as have not found their sins bitter cannot finde Christ sweet or desire after him Thus are civil persons thus prophane impenitent ones thus worldings these feel no need of Christ they desire him not Oh it had been good he had never been offered to these swine that tread him under foot Oh they that hear Christ preached and have him offered daily and yet neglect him how shall they escape Is this favor granted to all to hear of Christ Alas no but to a few I tell you those that perish in these times shall have the deepest damnation in Hell the fornace will be made seven times hotter for those that perish among us then for others Gracious Great was our Saviors bounty in forsaking the glory of Heaven for our sakes and suffering so much for us here without which our condition had been miserable He was bountiful of his life of his blood for us through him we are delivered from Hell and made heirs of Heaven and was not this bounty and not this onely but to reveal all this to us in his Word and Sacraments which he doth not to the world O how should this unspeakable bounty affect us all that have found their part therein how should they be stirred up unfainedly to be thankful for the same even to the laying down of their lives for his sake if need be and how should it affect all to desire their part in this bounty to finde that the Lord is bountiful and gracious unto them O happy are they that partake hereof and they that shall neglect and contemn the same for profit pleasure sin or whatsoever will have fearful experience of Gods severity Verse 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious Verse 5. Ye also as lively stones are built up a spiritual house an holy priesthood to offer up spiritual sacrifice acceptable to God by Jesus Christ. NOw he sets out the bounty of Christ to all that believe on him and consequently the excellent state and condition of such above all people in the world This stands in these things 1. That he gives them leave to come to him 2. That having so done he makes them partakers of that blessed and spiritual life that is in himself whereas they were dead before and makes them which were an habitation for the Devil a dwelling-house for the Lord wherein to take pleasure and whereas before they were unholy and prophane he being once come to them will make them holy Priests apt to offer such Sacrifices to God as he will accept of by Jesus Christ. This he sets out in a borrowed speech taken from the Temple of Jerusalem which was the House of God wherein he took pleasure and in which he dwelt after a sort by manifestation of his favors As that was built of many fair stones in a magnifical maner and in it were Priests that offered sacrifices to God such as he required and accepted such a Temple doth Christ Jesus make of all that believe in him save that its every way more excellent The foundation of that was but a dead stone this a living stone Christ Jesus all the stones of that though fair yet but dead stones of this all living answerable to the foundation those joyned together with morter these by the Spirit and Faith that was an Earthly House this a Spiritual House there were Sacrifices of the blood of Bulls and Goats but these be Spiritual Sacrifices there the Temple was one thing and the Priest another here the Temple and the Priest are all one there the Priest one and the Sacrifice another here both are one and the same Now this that he hath said concerning Christ Jesus the foundation of his Church and of the good estate of those that be built upon him
he confirms out of Isa. 28. 16. which accordingly he applies as well for the comfort of the godly as the terror of unbelievers For this foundation consider what he is and how esteemed What he is A stone so compared for his firmness stability and continuance his nature a living stone whereby he differs from all other foundations How esteemed of men namely wicked ones disallowed but of God elect and chosen to be Mediator and to the godly precious To whom coming The first priviledge he gives us leave to come to him which is to believe in him and is indeed a very great priviledge He might scare us from him as Adam was kept out of Paradise by the blade of a sword but doth not and this is the beginning of all good from Christ till which we are never the better for him Hence observe That if ever we would receive good by Christ we must come to him But how can we come to him he is in Heaven and we on Earth Not with our bodily feet but with the feet of our minde and heart when we seeing our misery and finding our selves wholly lost come to him to seek for Salvation and relie on him and are ruled by him This is to come to him Such as go on Pilgrimage from this place to that and seek him bodily in the Sacrament do but deceive themselves being thus void of Faith when they think themselves nearest him they are as far off as ever To come to Christ and to believe in him are all one and then we come to him when we go out of our selves as being utterly undone and go to him as an All-sufficient Savior and relie on him and are willing to take up his yoke and forsake all other Saviors and Lords and this we must do because 1. Of our own utter misery in our selves by sin punishment and inability to help our selves out whereof if people were perswaded it were as easie to perswade them to come to Christ as to perswade a sick man to the Physician one overloaden to be eased of his burthen an hungry man to take meat 2. In Christ there is sufficient to make us as truly happy as we be utterly miserable in our selves Wisdom Righteousness Sanctification and Redemption The sinner cannot complain of any thing but there is help for it in Christ do but ask the thing and it s to be had Oh I have deserved the wrath of God and Damnation but I saith Christ have dyed for thee and paid thy debt But how shall I come into the favor of God and be saved Oh saith Christ I have obeyed for thee and purchased it But I have no power to do any good but I have enough saith Christ to make thee a Sanctified man 3. Christ is willing to have us come to him and therefore also doth earnestly call us If one know himself poor and that such a rich man is both able and willing to help him and is also invited of him to accept hereof will he not thereupon go to him so is Christ to us and accordingly we must come to him 1. For those that are come to Christ and do believe in him with their hearts and are guided by him they may be of good comfort having done what God requires of them they shall finde fruit and benefit thereby more then they can express This serves to provoke on those that are coming and coming and yet draw back set one foot forward and pull the other back again fain would believe and yet cannot but fear Oh it s not for me and cannot be perswaded that they be of the number of such whom Christ will save Why what would you have Christ say to you He bids all without exception that are weary and heavy laden with their sins to come to him that is believe in him it s also the end of his coming into the world You stand in great need of mercy do ye not O yes above all the world and cannot indure to think but that I should have part therein and Christ hath need of some to shew his mercy on and therefore calls thee Therefore as in a Market one having need of a Commodity another that hath it of money me thinks these two should quickly agree the Buyer and the Seller who both come for that end so is it between Christ and the poor sinner wherefore else doth Christ set forth his stall of so rich mercies and call people to them to send them away empty no verily Christ hath said the contrary and so can assoon deny himself as not save thee therefore believe which is the great Commandment of the Gospel Oh but I am so unworthy If it be so thou art the more fit for Christ he came for such he accepts such Oh if I could weep as much as some or had been so long or so much humbled or could repent and serve God as I would What God doth he doth freely and when thou canst do nothing but feel thy misery then believe Christ will save thee What was the Jaylor when he did believe believing will break thy heart and bring Repentence O that we should so much so often and so earnestly be perswaded to believe and yet do not If a King shall call a poor Subject and reach him a handful of gold will he draw back and say I am unworthy that he should call me or I should come to him What am I I never deserved any such thing c. If it be great great gifts become a great God and seeing he will do it hinder not thy self thou shalt be the more bound to love and praise him here and for ever yet is it no easie matter to believe If a man had this Church lying upon his back it were not so easie a mater to rise and stand upright so when any have the wrath of the infinite God lying upon their Souls what can they do howsoever do your endeavor strive against unbelief discern between temptations that come from the Devil and the promises of God those how many soever reject as lyes but these apply diligently stand even upon one word of Gods mouth and let that comfort thee more then ten thousand temptations to dismay thee 3. This Rebuketh the most part of men that will not come at Christ though he call them and offer them wonderful fair He bids them come confess their sins seek to him for Salvation and be ruled by him and he will take all their burthen on him and save them But how few give ear to this gracious voyce and offer how many go on and are not at all moved though Christ be preached daily though they need him he be sufficient for them and willing to do them good and why few can be perswaded of their danger Civil persons Ignorant ones and a number of Worldlings are
in them and onely lean upon Christ Jesus for Salvation and so become happy indeed They also hold that Peter is the head of the Church and Foundation thereof who would not wonder at their wickedness when as Peter himself saith it here of Christ and attributes nothing to himself But is it not confirmed by that of our Savior Thou art Peter and upon this Rock I will build my Church The Question propounded by our Savior was moved to all the rest as well as Peter and answered of all though by the mouth of Peter Christs meaning is That on himself whom he had confessed he would build his Church Would he build it on Peter then either on his Person or on his Faith not on his Person and how weak was his Faith which was so sore shaken by the speech of a Maid that could be no meat foundation to build on 4. Those fools among our selves who though they acknowledge no other foundation yet build not upon him but on their civil life their bare hearing of the Word which yet they do because it s commanded by Law and stands most with their safety and as the Papists but for their purse so they would not come to Church but for shame or punishment their doing as others do c. foolish Builders that build on the sand their house as every other that is not built on Christ by true Faith how fair soever in their own eyes will fall on their heads if any storm of trouble arise for the Gospel they will quckly yield and change as oft as Religion changeth and if no such change be yet at death they shall drop into Hell for want of a foundation as the five foolish Virgins were shut out of Heaven for that they had no oyl for their Lamps no stock of Faith to feed or back their outward Profession They that content themselves with any thing with any gift before they have got a true justifying Faith will fall away will perish may prove Persecutors or any thing They that so hear the Word as they never give over till it hath humbled them and brought them to Christ and they have found sure foundation on him and footing and grace to be changed these build upon the rock Therefore content not your selves with hearing the Word nay hearing it with joy and reforming many things nay that you have been troubled for your sins as some have wept for their sins at a Sermon but let it go over and wear away ere they came at Christ so bearing your selves in hand that ye are converted persons for afterward by your falling away or at your death it will prove nothing so and all for want of a foundation There be even now thousands in hell that have heard as many Sermons as ever you heard or ever shall 2. That Christ is a foundation and the onely foundation of his Church is no small comfort to all that believe on him They may quiet themselves amidst the multitude of contrary Opinions in the world or temptations of Satan to make them waver they may answer If Christ be not sufficient to save me I am content to be damned I 'le never seek other foundation you may well enough Again being built on Christ there be many enemies will lay Battery against you to beat you off but be of good comfort they may shake you indeed but to overcome you or pull you off the foundation it s not possible All the gates of Hell shall not prevail against you all their power shall not quail you As in a City the strength is placed at the gates as the Port-cullis and the Canon to keep from entrance so if Hell should plant all its force against a Christian yea the poorest Christian it shall never be able to prevail against him he is so surely joyned to the foundation by the Spirit of God that lies so fast Will Christ suffer his Building to be defaced or one member or the least joynt to be pulled out of his body Christ that prayed that his Disciples might be kept prayed also for all that should believe Living Christ is a living foundation not onely because he hath life in himself as he is the Living Bread the Truth and the Life but because he giveth life to others even all that believe in him Hence percieve 1. That Christ differs from all other foundations he gives life to his but whoso trusteth on any other shall dye eternally 2. An encouragement for all to come to Christ He is not such a one as can do them no pleasure but as he can and will save them so he will also put life into them that whereas before they were as dead as a stock to any thing concerning the glory of God or their own good no Wit Will Memory Affection no Hand Foot Tongue but all were stiff and stark lame to any good yea dead being joyned to him he will make them alive give them Wit Will and a Heart to that which is good so a Hand Foot and Tongue yea so change them that they shall be nothing the same but new Creatures Hence it is that some that were as very wretches as could be to their lusts that loved a Sermon Sabbath or good Exercise as a Bear doth the stake have yet by the preaching of the Word been brought to Christ the case is so altered with them that now they loath what they loved love what they loathed It is not a strange thing to see a man that loved money as his life and had no savor in any good to set as light by it as his shoes and to love the word that wrought this dislike in him So for a man that loved a pair of Cards and Tables and to ramble abroad on the Lords Day and who could not abide to take a book in his hand or to be in any Religious persons company now to abandon the one and to be earnestly affected with the other yet this Christ worketh in those that be joyned to him O come to this Christ Jesus humble thy self believe in him and give over thy self to him and though thou beest as bad as the worst he will so alter thee as thou mayest prove a worthy Christian. 3. This serves to uncase a number of Hypocrites that think themselves stones of this Building and hope to be saved by Christ and to be Believers and yet have no Spiritual life in them If you can shew me that Spiritual life that you have got from Christ to dye to sin and live to righteousness then you say something but there be no dead stones in this Building but living answerable to the foundation Therefore they that remain dead in their sins and old lusts or any of them Christ and they are assuredly as yet two and not one Shew your Christianity by renouncing all ill and by your love to good Prayer good duties in your Families and
Habitation for God as a King maketh a Cottage a Court so doth the Lord make a Bethel an House of God of him that was before Beth-aven an house of Iniquity which is an admirable advancement 1. This teacheth every one that is such to take heed he pollute not himself with any sin thereby grieving and wearying so happy a guest The Prophets were profitable to those with whom they sojourned The Widow of Sarepta had her oyl and meal increased and her life saved The wife of one of the Children of the Prophets had her two Children kept out of the Creditors hands The Shunamite obtained a son but much more profitable is Christ he brings Peace Joy and Life A pitiful thing that sundry Christians are so hasty so furious so full of pride worldly negligent in religious duties and the like How can Christ tarry in such an house can he abide in an heart full of these 2. To deck and trim up the house of our Souls with all graces of the Spirit of God therefore take pains and think no cost too much in Hearing Reading Praying to trim up this House for the Lord that he may take the more pleasure therein Solomon bestowed great cost on the Temple and was seven years in building thereof and shall we take no pains on this Spiritual Temple The Lord complained of his people that would dwell in fieled houses and let the House of God lie waste much more may he of us who minde many earthly things and minde nothing so much the dressing up of our hearts by Prayer Meditation Watchfulness and the like as a Bride prepared for the Lord Jesus When we dress up our houses to entertain strangers it were good to have such meditations saying to our selves Lift up your heads ye gates and be ye lift up ye everlasting door and the King of glory shall come in and thus entertain him most respectively here till he shall vouchsafe to entertain us at our death into that habitation that is not made with hands but eternal in the Heavens and when thou art at the best think that thy heart is too strait nothing good enough to entertain such a blessed guest An holy Priesthood Another branch of the benefit that believers have being received of Christ and united to him namely That whereas they were unholy now he makes them holy whereas they might not come near God neither their persons nor works now they are advanced to this dignity to be a Priesthood and every of them an holy Priest to draw near unto God and offer him Sacrifices whereas before they did nor could do nothing but was abominable in Gods sight now they are enabled to offer such Sacrifices and Services as God accepts and takes pleasure in and are not these great priviledges and all this comes by the means of Jesus Christ whom while they were without they missed all these priviledges but having him enjoy them all Holy They that are united to Christ are made holy that were nothing less before and draw sap of Grace and Sanctification from him through whom also they become new Creatures which is a wonderful priviledge that such filthy and unclean ones as we are by nature should be made holy for holiness is the greatest gift that can be a little of it is better then all the world God is holy his Angels holy therefore he gives us his Word his Sacraments Afflictions and the like means to bring us to holiness 1. They that have any measure of holiness must acknowledge that they have received it from Christ. 2. Let every one try whether he be united to Christ or not by this mark he is an holy head and all that are joyned to him partake of holiness Priesthood Believers together make a Priesthood and every Believer is a Priest to offer Sacrifice to God What are not Priests and Sacrifices at an end yet I thought they had been onely in the Old Testament and now abolished True some Sacrifices are at an end There were under the Law Priests ordained to offer Sacrifices daily to God for their own and the peoples sins all which pointed at Christ the true Priest and that blessed Sacrifice of his Body All these Sacrifices did but tend and direct to that All sufficient Sacrifice of his Death Now when he had offered himself on the Cross and dyed for our sins he put an end to all Sacrifices propitiatory as who finished all himself saying It is finished so then there is now no more need of Sacrifices for sin Christ once offered being All-sufficient Which 1. Condemns the Sacrifices of the Jews and all bloody Sacrifices which are to the Devils and not to God 2. Condemns the Blasphemous Sacrifice of the Mass where as the Papists say Christ is by the Priest offered daily on the Altar a propitiatory Sacrifice for the sins of the quick and the dead This is to overthrow Christs Cross. But though there be an end of all legal Sacrifices and Propitiatory yet there are Evangelical and Gratulatory and though those Priests that offered blood and beasts be at an end yet are there Priests still remaining in the Church of God which the Apostle mentioneth lest the Jews should think the former times better then these thereupon objecting Have we no Sacrifices now to offer to God he answereth We have though not of the same kinde We have no Propitiatory Sacrifices the date of them being out and which yet were not taken away by men but by him who ordained them but till this time who yet is not inconstant in changing them as having done away sin through the Sacrifice of his Son of whom the others were onely the types and shadows but Sacrifices of thanksgiving we have and that for the mercy of God in Christ and all other blessings flowing from thence This is no small honor and priviledge It was an honor under the Law to be Priests few were admitted to the Office they represented Christ they went near and offered Sacrifice the people standing afar off so is it now to be a Spiritual Priest to have the honor to come near to God with comfort and boldness 1. They therefore speak they know not what that use this as a name of disgrace and call Ministers in derision Priests and what is he but a Priest but it s an honor and a great one though Mass-Priests by their filthy lives have brought the same in disgrace yet is not this proper to Ministers onely which we speak not as though we were ashamed of it but that every one may have their due it s also common to all Believers and they that will none of this shake off the name of a Christian but they that are wise will take their part in it This is signified by the name Christian of Christ which signifieth anointed of that anointing by
hold on In his death he shall not be comfortless but finde enough in Christ to carry him to heaven though through the gates of death He knoweth whom he hath believed At the day of Judgement he shall not be ashamed but lift up his head with great joy when he shall see Christ coming in great glory and power to save all them that have embraced him and to receive them into the glory which he hath prepared for them then shall he be our Judge who hath been our Surety and Savior Contrarily they that believe not in Christ are never in quiet as the Papists that hope to be saved partly by Christ and partly by Works are often even the wisest of them distracted and cannot tell when they have done enough to rest in and so are ever suspitious and doubtful tost to and fro as one upon a ship mast So the wicked among our selves that believe not in Christ though some securely flatter themselves are for the most part doubtful having ever and anon thoughts that all is not well and so not knowing what shall become of them and though they love their lusts so well that they will not part from them for Christ yet often do their thoughts accuse them of their Whoredoms Deceits wicked Courses their hearts misgive them and so indeed their lives be as if one should lie in a bed too strait and the clothes too short and so they cannot sleep whereas he that is assured of his happiness and his heart witnesses his upright care to obey Gods will his bed and clothes be large enough he sleeps quietly and rests on a soft pillow his good conscience In the hour of death they are fearful disquieted and in death they are confounded when they see the Devil ready to carry their souls to hell At the day of Judgement how will the Jews and Turks that altogether reject Christ be ashamed and confounded when they shall finde that their imagined Christ and Mahomet hath deceived them and led them into a false hope O what a case will they be in when they shall see the true Christ whom they have rejected come to judge them O what wailing will there be how will they run up and down and what would they not do if they knew any way to help themselves then shall they finde it too late to sue to him Then will they sue to the hills to fall upon them and the mountains to cover them a poor request which yet shall not be granted them So all wicked men among us that have not kissed the Son but broke his bands and cast his cords from them that have had him offered to them but have not embraced him nor believed in him chusing rather to continue in their lusts then to have their part in him their condition is fearful O that all would embrace Christ whilst they may who else shall have sorrow and shame for their portion This phrase also implyeth That Believers can never fall away wholly nor finally as the Papists teach for then they might come to be ashamed They may be shaken for the tryal and strengthening of their Faith but overcomed they cannot be by all the gates of Hell Verse 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Verse 8. And a stone of stumbling and rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed NOw that which the Apostle had cited out of the Prophet and was indefinitely spoken of all and every one he comes to apply particularly to the Jews that he wrote unto both believers and unbelievers shewing the happy state of the one and the miserable condition of the other one and the same Christ being to them diverse To Believers precious and fruitful to Salvation and all good but to the unbelievers and disobedient a stone to stumble at c. though not of his own Nature yet through their infidelity so that they should not onely have no benefit by him but destruction stumbling at the word that foretold of him and now testified of him But least any should wonder at this madness in men the cause is set down that as God ordained some to life and so to embrace Christ unto Salvation so some others to stumble against him to their ruine Besides this he also removes a common and great scandal and log out of the weak and common peoples way and that was that whereas he had spoken so much of Christ they could not see him to be such a one and their learned Doctors and Rabbies Scribes and Pharisees High Priests and Elders they could no way think well of him they judged him a deceiver and pursued him also which they would never have done if he had been the Savior and corner stone as you speak c. But for this faith the Apostle If it were a new thing that you never had had warning of it were somewhat but this is no other then was foretold in Davids time so long ago therefore it needs not seem strange to you yet their strugling was in vain for in despite of them he was made the head stone of the corner This had been indeed a great temptation if they had been to consult onely with reason For what should they have thought but as they were taught and learned of their gave Teachers of whom that People had a very great and high opinion But considering Gods decree and that he had foretold it should be thus and that God would save his Church by such a way that worldly wise men thought not of and would effect his purpose not onely without the help but even against the will of the great men of the world it could not much trouble them And in that the Apostle doth apply that which was indifinitely said of all to particular persons we may learn how to use the promises of God laid down in Scripture even to endeavor to apply them to our selves particularly This is the nature of true Faith It s but a cold and dead thing to believe those things in general to be true which Hypocrites yea Devils do but this to make them ours as David My Lord My Castle My Refuge and Job My Redeemer and Thomas My Lord and my God and Paul Who loved me and gave himself for me is that we must labor for This particular Faith is that which is to Salvation signified by eating and drinking and Faith is compared to an hand and in our Creed every one of us is particularly bound from our hearts to say I believe How may we come to this particular perswasion A person humbled and seeking earnestly God sends his Spirit to witness to his of the same wherewith that it may appear that it s no presumption nor deceiveable
not onely to repent between God and their own Souls heartily but labor ro recover by all wise godly and most holy carriage of themselves that which they have lost Else it were better a milstone were hanged about their necks and they thrown into the bottom of the sea O what evil examples are some professors for promise breaking ill payment of their debts and work-folks as others for extream covetousness hastiness and the like Christians are as a City set on an hill and have many eyes set on them the Canaanite also and the Perizzite dwelling in the Land and therefore must take heed and be watchful over themselves Oh God hath done great things for them therefore they ought to shine as lights in the places where they live to gain men to God If they will not we have openly discharged the Gospel and our selves of their sin and testifie that they never learned so in the Word of God The Gospel is good let them be what they will and we neither defend nor like them Is made the head of the corner namely The Foundation of his Church or the Head that is the principal part of the same notwithstanding Satans rage and his instruments rejecting of him these great Rabbies and Doctors would none of him yet he was the Foundation of his Church for all that he had still the place that God appointed him to though these great men rejected him and cast him off So God will do with his Church and Ministers and build up his Kingdom as he hath appointed do his Enemies what they will or can fret rage gnash their teeth and gnaw their tongues There is no wisdom counsel nor strength against the Almighty The Lord will do it and who can let it he hath decred a thing and who shall alter it Men may account of Gods faithful Ministers as they please and cast them out as rubbish but God will set them in their own place and accordingly account of them As if a man had a house to build and a great many fair well hewn stones to build it with and the Workman of spight would cast away these good stones and build the house with rubbish will the master of the house put it up No seeing he hath been at the cost to get and fit those stones he will have them laid in their own place in his building as is meet so will the Lord in building his Church How often do great men and others fret and seek to overturn goodness but God will do his will in despight of them Thus he did in the Apostles time though the Scribes Pharisees and Priests gathered themselves oft together and plotted to stop the course of the Gospel but they might as well have gone about to stop the wind or hide the Sun seeing God had set them on work So in Luthers time all raged against him yet God kept him and by him gave the Pope such a deadly wound as he can never recover though Turk and Pope and all fret yet Christ is and will be the corner stone So the Papists fret at us and have sought by many Treasons and blowing us up to overturn our peace and being yet by Gods goodness we continue a Church and if our own sins undermine us not shall do still in despight of our adversaries So in a Town God will have his Word come and continue and prevail to gather out his and do that which he hath purposed though hand joyn in hand to thrust them out He hath the key of David and openeth and no man shutteth and till his work be done no might of men or Devils can shut the door And a stone of stumbling and a rock of offence Namely unto the disobedient as it s in the former Verse Now is shewed what Christ proves to the disobedient unbelievers A stone of stumbling and a rock of offence even a let and hinderance that they should not be saved and lest they should except against it and say They stumble not against Christ as many unbelievers will yet saith he Ye stumble at the Word and Gospel that preacheth and offereth him Not we say unbelievers we stumble not at the Word God forbid we should yes saith the Apostle that you do both against Christ and his Word while you be disobedient to them both whereat that none might wonder he shews that this came to pass through the wise and just councel and providence of God who had before ordained that â—t should so be Even that as some should embrace and obey them to Salvation so on the contrary some should not to the glory of his Justice In that the Apostle divides the people thus into Believers and Unbelievers and shews the note of unbelief Disobedience we may see That The duty of Ministers is to divide the Word aright and give every man his Portion not speaking confusedly to all alike The Word is a fan that will make two heaps where it found but one laying the chaff and corn each by it self It sets down certain notes and marks to know one from another the Regenerate or Believers from the unregenerate and unbelievers these must be observed by the Minister that every man may see his face as in a glass and know himself in what state he stands that none may be deceived but such as willingly deceive themselves that they that be Believers may know it and walk chearfully and give glory to God by a life answerable and they that be contrary may know it to humble them or leave them without excuse Thus did John the Baptist our Savior and his Apostles And this thus set down in the Word and Preached by Gods faithful Ministers is a certain foregoer of their righteous Sentence which Christ himself shall give at the last day to the good and bad Those that now the Ministers of God according to the Word pronounce to be Believers and penitent persons they shall then be found such and have the reward of Believers on the right hand Those on the contrary that they shall thus mark out for unbelievers shall then be found such and have their reward accordingly for that which is loosed or bound on Earth is loosed or bound in Heaven 1. This condemneth numbers which Preach as if all were alike and seldom shew out any except they be the best neither set down marks that every one may know themselves 2. For people they must be willing hereto Oh naturally men cannot away with it they love general Doctrine A sieve thus to sift the one from the other they cannot abide 3. Here 's comfort to all such to whose hearts Gods Ministers shal declare by good and infallible tokens that they be Regenerate persons and Believers in Christ They must not make a small account hereof but rejoyce and lift up their heads in true thankfulness and obedience They shall finde that verified which is now told them it shall never
deceive them We speak it to you not of our selves but from the Word which deceiveth none 4. This may terrifie those that by just marks are left in the number of unbelievers let them not depart as if this did not concern them or touch them at all but fall down and bewail themselves for they are yet shut out of Heaven if they continue their courses shall finde Gods Ministers words true where they set them there they shal stand And a stone of stumbling c. Our life and Christian course is usually compared to a way and the stops and lets that hinder us from entring into a good life or turn us out of it or make us slack in it are called stumbling stones by reason of which men are hindred from entring in or turn out of the way are made go back again or go slowly on Now Christ and his Word are here said to be so to Unbelievers Q. How can this be that these should be le ts to men A. It s not in the nature of themselves for Christ is the way by which we come to the Father the light of the world to guide us to him and the door whom we enter and the Word of God is that blessed direction and light to guide men to the Kingdom of Heaven and sheweth us every thing that belongeth to our happiness which is therefore called the Word of Life and Kingdom of Heaven but through the default of the parties themselves even the unbelievers and disobedient some of ignorance stumble that know not these things nor desire to know them do content themselves that they be not book learned and are poor and think they have a good heart and mean well or if they know some things generally as that they must love God above all and their neighbors as themselves they perswade themselves they so do and as they say so will and that further they need not trouble themselves others stumble out of notable pride of heart others of prophaneness as not a few of malice as the Scribes Pharisees and Priests who though they were convinced in their own Consciences of the wrongs they did Christ yet would not go back from that they had said or done Note then that There is nothing so holy and good but that our wicked nature will thereby take occasion to stumble and take hurt Christ Jesus and his Gospel nothing more excellent yet many stumble at them both For Christ The world hath ever stumbled at him which was also foretold of the Jews though some received him yet the great ones especially rejected him they stumbled at his seeming baseness and poverty misinterpreting the Scriptures which foretold of his Kingdom as if an Earthly had been meant therein whereas the contrary was foretold howsoever he was Man and mean in their eyes and so unable to save the world yet he was God also and Lord and King of all and even in his greatest abasement his Godhead uttered it self notably when he lay in the Cratch the wise men from the East led by a Star came and worshipped him The Angels also appeared to the shepherds with songs set forth his Nativity He was hungry yet fed five thousand with five loaves and two fishes Slept but when he awaked stilled the winds and waters Paid tribute but out of the fishes mouth Wept for Lazarus yet raised him from death when he had lyen three days in the grave Betrayed of Judas but at the same time healed Malchus his ear and at his word caused them that came to take him to fall down backward At his death the Sun was eclipsed the Earth shook the Graves opened the vail of the Temple was rent He was buried but rose again the third day yet for all this they would none of him though he himself had told them that if he did not works that none else could do they should not believe on him They trusted for Salvation by keeping Moses his Law and so stumbled at him And as then so now also both they the Turks and Pagans stumble at him they will not believe in a crucified God So the Papists For though they give him a Name and in word acknowledge him yet indeed hoping to be saved partly by their own Merits and Satisfactions and partly by Him they overturn the Gospel make void the grace of God and deny Christ altogether for he is either a whole Savior or none at all If ye be circumcised saith the Apostle Christ profiteth you nothing And are there not many also among our selves that stumble at Christ 1. All ignorant persons that take no knowledge of the misery or danger they are in but if they see any thing amiss yet they trust by crying God mercy to do well and so know no need of Christ nor seek after him 2. Civil persons that like the Pharisee trust to their just and true dealing and honest living above a great many others These cannot think that they are so wretched as the word saith we all are namely children of wrath servants of sin and Satan and that there is no good thing in us and we unable to think even a good thought This they cannot away with nor do believe but like the yong man think they have kept the Law though in the mean time they understand not the Spiritual meaning thereof who therefore hearing the judgements of God denounced put them off from themselves to Whoremongers Drunkards Blasphemers c. and so when Christ is Preached with his benefits which glad the hearts of some more then all the world they take no comfort therein These stumble at Christ for he came to save the wretched miserable poor blinde naked lost laden mourners wounded ones and the like and as long as a man hath any thing of his own Christ will not meddle with him 3. Prophane persons who hearing that all that will have part in Christ must be truly humbled must be throughly changed renouncing all sin and embracing the contrary good think this very harsh Some like the Gaderens will not leave their excessive covetousness and gainful sins as that which they get in their shops by lying cozening and deceiving who cannot finde any time for the Word their Farms and Oxen carrying them away others like Esau for their unlawful pleasures and filthy lusts reject Christ How often is Christ offered to them who yet will not renounce their sins and turn to God with all their hearts Is not this fearful But were it not an happy change to lay down and abandon their sins which will bane them and take up Christ who would save them Is it not monstrous that sin should be preferred before Christ Is not this to spare Barabbas and crucifie Christ 4. Such as go yet further and have been professors and hearers of the word long and done some commendable things who yet
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
and are merciful and ready to every good work and do more true good by many degrees then was done in the time of Popery Then they fed the bellies of all comers and nourisht the people in idleness and now in many places the poor that can work follow their calling and either eat their own bread which is best of all or else are relieved by the contribution of their neighbors their souls also and the souls of their Families being lookt to where it is otherwise the people be all for themselves which the word teacheth not and so is not to be blamed but their evil hearts that will not be ruled thereby So it s no marvel that some be worse since the Preaching of the Gospel but it s a wonder indeed and a great work of God that any be better and yet through Gods goodness many thousands are converted by the Word that were wretched persons to become good christians worthy servants of God who do more good and better please God one of them yea in a day then many of the best of the Papists in all their lives Take heed you be not worse by Preaching but labor to be converted thereby 4. Some see not why there should be such regard had of Preaching They can profit as well by reading and they can read the Sermons of Christ the Prophets and Apostles I hope wil such a one say These be better Sermons then any body else can make and if Sermons be so needful will we condemn all that have had none or now have none A. 1. Private reading of the Scriptures and other godly Writings is commendable and of great use whereof one branch may be to make men fitter to profit by Preaching 2. For publike Ministerial Preaching its ancient and profitable But let men take heed how they cast aside Gods Ordinance to set up any other in the stead such pride he will not indure Gods Ordinance is that which carries blessing and from which we must look for good Men shall thrive by it and not otherwise when Israel kept Manna all night it stank if on the Sabbath even it did not Why because of Gods Ordinance so why doth some mens knowledge rot as it were and come to nothing that they get by reading and others that they get by reading and hearing comes to good even because the one attend upon Gods Ordinance the other not This is the way he hath sanctified in all ages to save his people We see how little and slowly people conceive of Religion notwithstanding our Catechizing and Preaching never so plainly What would be without it and what though they be the Prophets or Christs Sermons usually there is but a small sum which must be opened and applied The Eunuch could not understand without a Guide and Interpreter Reading is like a fair Carpet folded up Preaching is the same opened Reading like whole loaves Preaching as bread cut in pieces for to be eaten Paul bids that his Epistles be read in other Churches and without doubt Ministers did Preach out of the same opening and applying the same by Confutation Consolation Exhortation Admonition that every one might have their due And for that which they say what became of them that had no Preaching and yet were godly God is not tied to means and can work in extraordinary times as he pleaseth but in ordinary times he will work by ordinary means The Israelites in the Wilderness where they could not Plow had Manna but if they had looked for it when they came to Canaan they might have starved Therefore we shall see that God curseth the reading of those that do it with contempt of Preaching that either it turns to vain jangling or if there be any soundness in it for truth yet it swims only in the brain and soaks not into the heart to reform Again if reading in the Church were enough in a Minister then it were not so great a work and so weighty an office to be a Minister as the Scripture makes it so might Universities and a great deal of cost and labor be spared 5. Some will pray and they think that as good as Preaching A. It s monstrous wickedness for any to put down any Ordinance that God hath set up under colour of setting up another These two Preaching and Prayer be inseparable companions and must go together none pray more then they that make most conscience and have profited most by Preaching and how can any pray without Faith and how comes Faith but by Preaching The Word Preached shews men their wants without which they cannot Pray but babble Therefore it s said He that turns away his ear from hearing of the law even his prayer is abomination and what Prayer is it that they talk so much of but Book-prayer to serve a turn which though it be not amiss as a staff till a man can go of himself yet it s not as conceived Prayer much less to be set up with the casting down of Preaching whether it be done privately yea or reading of Prayer publikely which is lawful in it self but to thrust out Preaching that were abominable Pray as much as you will but neglect not Preaching 6. Some stumble at often Preaching They see no such need of Sermons they be not so bad that they should need so much one in a moneth were enough They could be content to hear now then but every Sunday especially in the afternoon is too much but for weekday Sermons they utterly mislike that people leaving their work should frequent them and think that they which Preach so oft cannot Preach soundly A. 1. Soundness and diligence in Preaching may wel stand together Disuse makes men less willing yea less able to Preach If a man conscionably give himself to the service of the Church he shall be fitted indeed to it It s not rare Preaching that makes men Preach well no more then seldom milking of a Cow makes her give more or better milk If men be given to profits pleasures c. they wil not much trouble themselves this way 2. Men have need often to hear as being careless to attend slow to conceive having bad memories that had need be helped continually as also rebellious and untoward hearts to obey Therefore we are bid to Preach instantly in season and out of season If any should be weary of often Preaching it should be we that Preach but wo unto us if we do the work of the Lord negligently 7. Some say the Ministers Preach so harshly and such fearful things as they cannot abide They have come sometimes but cannot away with such things They cannot be content though people be civil and quiet keeping their Church following their calling and doing no body hurt but require them to live so strictly and telling them that if they live but in one sin they shall be Damned and they call for such duties and they must
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
Paul and Barnabaâ— arose dissention and Paul complaineth That when he would do good evil was present But for gross things that are reported of godly Ministers usually upon tryal they have proved lyes raised of Malice and not deserved by them And shall the whole calling of Ministers be blemished because some be bad And though it were as they say that Ministers were like Cooks that prepare good meat for others and taste not of it themselves yet the Word is good and it may be profitable to others as Gods Ordinance which is appointed for the Salvation of his people the blessing whereof dependeth not upon the Ministers good life but Gods blessing Noah was saved in the Ark whereof the makers were in likelihood drowned It was our Saviors direction that the people should be ruled by the Doctrine of the Scribes and Pharisees sitting in Moses chair that is preaching his Doctrine though they were not to do after their works And though Ministers know the will of God yet let it offend none that they straight do it not for knowledge is one thing and sanctification another which two are often severed 2. Some say There be contentions among the Ministers themselves and they cannot agree in points What then shall we do I le see them agreed ere I le regard any of them A. It s not to be wondred at if there be differences in some things for here the best know but in part and there still remains scales to be rub'd off and God doth not reveal all his will in all points at once but by degrees and in time and if any would tarry to be Religious till all men jumped in all Points they should never be Religious but perish and will this serve mens turns But what contentions and differences are there between the Ministers of the Church of England True its pity there should be any and we should desire God to cause his truth to break out and to remove the occasions of strife and till they can agree about those few things to proceed by one rule in peace But what differences are they not about the Essential points of Religion or matters of necessity to Salvation but of matters besides the main namely The Government of the Châ—rch or rather the persons by whom and the maner how the same is to be govern'd about which indeed there 's diversity of opinions So about Ceremonies which are not of the Essence of Salvation neither doth the Kingdom of God stand in them So that as the Church is a true Church that is governed either way so may they of each and both opinions yet be the servants of God and be saved both holding the foundation though differently building thereon If therefore they shall agree in all Fundamental Points and all things necessary to Salvation as in the Doctrine of their own Misery Christ Faith Repentance and the like though they leave the other till God shall further reveal they shall do well enough and its more seemly for Christians to minde the Doctrine of Faith Sanctification Love c. then to busie themselves about the Government of the Church The Devil calls them from things most needful to other things less needful more uncertain and dangerous If because of some smaller points of difference they shall shake off all Religion what answer shall they make What if Clothiers should all agree in the main points of Cloth-making till they came to the maner of making up and to the Tillers and herein they should differ should any need stumble hereat and say I le be no Clothier they cannot agree among themselves Why they may be good Clothiers though they differ in this and that of both fashions Let a yong man then go and practice as far as they agree and when they come to the winding up do as he is perswaded best and he shall be Clothier good enough 3. Others say The Minister speaks too fast or too slow or stands too long c. A. Most is his own pains They have thought longer time but short at Cards Tables Feasts Plays and do still Two or three hours at a Feast for the body and as much at play yea an whole day from one sport to another as a Fly from one box to another is usual with most 4. He is rich and then he must needs be covetous or else poor and then contemptible A. Men will finde a very poor excuse rather then none at all so was Christ contemned of his Countrey men But can any Minister so walk but that some which have no love to Religion and to be reformed will cavil against him to colour over their contempt Could John Baptist But he had a Devil Could our Savior Christ No he was a Winebibber a companion of Publicans and Sinners Against Professors of the Word and their Profession of Religion there be that take offence 1. Some say There 's but a small number of these Professors that be so precise most be not so and such as are usually are of the meanest not of the greatest and wisest men of whom but a few are carried after these Preachers to run after Sermons or be so precise in themselves and their families and a contemptible company they be hated of all for the most part A. 1. For their number its small if they be compared with the multitude but by themselves a worthy company and being such a small number it s an Argument that they are approved of God and walk in that way which leadeth to Heaven And hath not this been always told That the way to Heaven is strait and few finde it and so on the contrary The greatest number have ever been deceived and joyned in evil most cryed against Christ Crucifie him for one Elias one Micaiah there were Four hundred Priests of Baal 2. For their baseness that 's not always true though the Church consisteth most of them that are mean yet God hath had and will have of all sorts not excepting the greatest as David Solomon Asa Jehosaphat Hezekiah Ahikam and before them the Patriarchs Job and others So hath not our own Land wanted worthy men of the greatest place as there are at this hour many right godly Noblemen Knights and others of great state and place If this will draw them to the love of Religion there be not such wanting though their number be not the greatest For not many mighty are called And its hard for a rich man to enter into the Kingdom of God from whom for the most part heavenly things are hid and by whom God will not uphold his Kingdom but by mean ones that the glory may be his The poor he hath chosen 3. For their contemptibleness they are not the worse but the better to be liked for the Devil and wicked men will ever hate that which is good They did so by the Prophets our Savior and his Apostles and will do so by their followers let
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
you say They that go to Sermons be so heavy whiles they are seeking and have not yet found pardon them if they be heavy having obtained they have warrant to rejoyce in the Lord and so both may and do though they dare not giggle and be merry in folly and lewdness which is accounted the onely mirth with the world So that preaching is the means indeed to make men first heavy but after truly merry for ever From themselves also arise lets why they do not profess Religion zealously as 1. Some from a supposed sufficiency in themselves say They know as much already as the Preacher can tell them namely That they must love God above all and their Neighbor as themselves and so they do and they can tell them no more A. O poor blinde creatures that can be so deluded If they were not willing withal it could not be For is it enough to know these general things and no particular belonging thereto But alas in their wilful blindeness they think they know and do all when indeed they know and do just nothing Would not he be accounted a wilful fellow that being perswaded to learn the Trade of Cloathing should say Why I know that well enough already it s but to buy Wooll and make Cloth and sell it But are there not so many particulars and turn-agains belonging hereto as they that be Apprentices thereto seven or eight years if they give not the more heed they are yet at the end but bunglers So of a Carpenter It s nothing to build a house it s but to lay the groundsels raise up the sides and set on the roof c. There 's more then so required as skill in contriving skill in chusing materials and the like so to the love of God and our Neighbors belong innumerable things When we have attained the knowledge of our duties to each we have not then done we must also know our misery and to help us thereto know the Law and then know Christ and what he hath done and then know Faith and have it wrought in us These must we have ere ever we can truly love either God or our Neighbor therefore they that content themselves without these abide in ignorance and will perish in Hell as those that are wilfully guilty of their own destruction Thus in these days do not many say They know they be sinners and hope to saved by Christ and saith not the Scripture Whoso believeth in Christ shall be saved c. If this would serve the turn God then might have spared all the rest of his pains in leaving us the Word onely those two Precepts would have been enough and his labor in fitting Ministers to it which he calls such a worthy work No man alive can say that he loves God above all and his Neighbor as himself onely that he endeavoreth thereto which endeavors also hath and will cost much pains 2. Some say They mean as well as any of those that go to Sermons and though they do not shew it by that or any such things yet they have as good a heart to God-ward as the best of them all though they cannot talk so well A. These bewray themselves to be naught at the first dash for whereas they say they have good hearts even the best complain of the badness of their hearts Thus Hypocrites desire to hide themselves out of mens sight and having nothing to say for themselves they flie to the heart which they think men know not but alas herein they play the fools for if men do not approve of them do they think God will and that they can stand before him They think also men cannot judge of the heart but the Lord hath taught us ways to judge of it by the outward behavior as the Tree by the Fruit. Besides grant their heart were good Is that enough doth not God require a good outside Let such as wanting this boast of a good heart while they will it s a rotten and stinking heart they have for without knowledge the heart is not good Hypocrites boast of a fair outside when as the heart is naught as others having no good parts of obedience say that all 's within they have a good heart but the ones outside and the others inside both being indeed stark naught will carry them to Hell not to Heaven Learn we to submit our selves to the Ordinances of God and by the Word Preached to get Faith that thereby our hearts may be purged and made clean 3. Some say The world is hard and they pay a dear Rent and they cannot live and pay their Landlords and every body with Praying and running to Sermons and to put them both together being near of kin some be very poor and say they have a charge of children and it s enough for them to labor for their living and all little enough they think and finde they cannot spare time to read a chapter and pray Morning and Evening much less let their work to go to Church on the week-day Nay I promise you they can scant spare the time on the Sundays They must be at home without it be now and then to bake wash and mend their things or go on this or that errand or see their Friends lest they should let their work on the week-day and therefore they must be held excused A. These things ought you to have done and not to leave the other undone It s needful for you to follow your callings but there is a time for all things and do you think that Religion and serving God is such an Enemy to thriving What a fearful crossing of God is this when as unto them that first seek his Kingdom all these things shall be added Is it not the blessing of the Lord that makes men rich and whether will he bless them that serve him or that cast off his service Do we not see a number who trust all to their toil whom the Lord so crosseth as all will not do and others that serve him carefully are blessed who yet toil not so much And if they that cast off Gods service do prosper yet what profiteth it them That one thing is needful which they have neglected and our Savior saith What shall it profit a man to win the whole world and lose his own soul They have spun a fair thred But what if the outward state be somewhat hindred yet if the soul be a gainer it s a good bargain though you have less riches then some others yet if you have more grace is not your state better And would you offer a Sacrifice that costs you nothing or cannot God who knows what your serving him stands you in sufficiently requite it And for the poor let them know their great charge will not excuse them Have they not souls That 's the greatest charge and to seek the Salvation of these and one would think their
I le look after no other he will do his good will and I can desire no more of a man The like might be instanced in a Physitian for our body nay a Shepherd or a Keeper for our Cattel Nay will men take it well if such as through want of skill have spoiled their work should say Why we did our good will and you can have no more But will you not say You should not have taken it in hand except you could have done it If I had known it I would have sent it five miles or sent five miles for a Workman rather then had my Stuff spoiled Thus there is no end of devices that the Devil hath to put in mens heads to keep them from regarding the word and matters of Salvation nay that people will seek out for themselves even to wrong their own souls And this is one main cause why so few people be saved because none so simple but he can finde a shift nor none so worldly wise but he can suffer himself to be held back by one of these or the like hinderances In our earthly journeys we love smooth and plain way and finde fault with the contrary but as if the way to Heaven were too plain men seek out blocks to lay in their own way but all these things will no more serve their turn when God shall come to judge them then a Breast plate of brown Paper against a Musket-shot For alas they be but devices and false causes in stead of the true For the very reason indeed that people have no minde to Religion is because it crosseth their humor 1. Discovering their sins which they would have still hid and rebuking them 2. Striving to pluck them from their sins wherewith being in love they are unwilling to part 3. Laying duties upon them which they have no minde to stoop to but count it a being tyed and shortened to yield obedience to the same which is indeed the main reason and true cause If it were not for such and such things will they say we would you should know we would be as forward as the best Well let us as many as have been thus foolish learn to be wiser and devise no blocks No though we meet with some things otherwise then ought to be let not that make us fall out with Religion In worldly things people be so eager as if they have a minde to a thing it s no small matter shall beat them off as from a Lease Farm Purchase or Bargain but in Heavenly things not a cause but a shadow of a cause will keep men back O how happy might we be here in England and in these parts if we were wise that have the Gospel so graciously Preached unto us Many Nations have it not and they cannot be happy and we have it and yet through our own froward hearts deprive our selves of the benefit thereof If we have been weak le ts labor to be strengthened against these and lift up our feet over these logs that the World layeth in our way neither rest we content therewith as too many are In our ordinary ways if any Lewd and Drunken Companions in the Night should tumble Logs or lay stumbling Blocks to stop our passage by horse or foot we finde great fault and that justly but we are content to have Logs laid in our Spiritual way lest we should be happy And le ts labor to strengthen others and help them over and let none of us be any longer hindred hereby much less let there be a mischievous heart in any of us to lay them in others way to hinder them but go on our selves roundly in the way to Salvation and help as many others forward as possibly we can Notwithstanding these lets we must not be loth to enter this way but labor to bring our hearts to this to see and confess and forsake our sins and be content in every thing to be ruled by the Word And what thankfulness owe we God that have passed over these Blocks and are in our way to Heaven whereas so few scape them It was of him alone O pray we him to help us also against all those that yet remain Being disobedient Here he proceeds to shew the bad estate of unbelievers They are disobedient to the Word of God which is given them for a rule and light to guide them to Salvation And this is indeed the very Reason of their much stumbling at the Word because men have no minde to be ruled by it They think it tyes them too short therefore they have no minde to stoop to it therefore they are willing to take any occasion against it for if men had a minde it s not those idle pretences should keep them from it as in worldly things we see The lesson we learn from hence is That God hath therefore left his Word amongst us not that we should onely hear it or make an outward profession thereof but that we should take it as our Rule and Law to guide us and in all things make Conscience to yield obedience thereto what it forbids to count as a cursed thing what it commands to esteem as holy and good and necessary to be obeyed This is that which God evermore requireth in his charges This keeping is not a Legal Observation which no flesh can attain Christ hath fulfilled that perfectly for us but an Evangelical which is when believing in him that hath done it perfectly we do our unfeined endeavor constantly to be obedient thereto and that 1. In one thing as in another having with David Zechary and Elizabeth respect to all 2. Freely and not by constraint not as Pharaoh let Israel go 3. Not outwardly but inwardly with the heart and minde ayming at Gods glory 4. Constantly and to the end Yet more particularly 1. We must not give good words onely but follow Christ as the Apostles who forthwith at his call left all to wait on him 2. Our obedience must be shaped after Christs willing in all things to do Gods will as do also the Saints and Angels in Heaven 3. It must be like Abrahams as he left his Country and all when God called contrary to all temptations and that readily and simply without reasoning or indenting so must we forsake our sins though never so natural and never excuse it thus It s my nature my Predecessers have done so I have been long accustomed hereto He left his Countrey so natural to him and that in his age We must obey against all temptations of Profit Pleasure Ease Father Mother Wife Children though all these hang about our necks we must yet readily obey 4. Throughly not as the Devils who if they must needs out of the man yet would tarry in the coast The obedience of the wicked is like their Fathers the Devil it s but in part as the Devil entred into the Swine so they will tarry in some sin
They say as the Olive and Fig Tree in Jothams Parable Shall I leave my Fatness Shall I forsake my Sweetness Usury Deceit Lying Fornication Adultery and the like so must not we we must be doers of the Word All other duties do but tend to practise which is the end and perfection of all 1. God is our Soveraign Lord and King and we be his Subjects and these his Laws and by these means doth he speak to us gives every body leave to read his Laws and Statutes yea requires it and besides sets Expounders thereof This is the Word of GOD This is the minde of GOD He that despiseth this despiseth GOD himself This Bible shall save or condemn the World and by this we shall all be judged He being our Soveraign and we such poor Worms we should count it our happiness to obey 2. He is exceeding bountiful towards us he who both gave us life and continues to maintain it by so many mercies which all ought to binde us neither doth he thus for us to strenghthen us to rebel and fight against him but to the contrary 3. His will is a perfect rule of Righteousness and he doth not first see a thing good and then wills it and commands it but first commands it and wills it and so it becomes good Whatsoever is agreeable to this is holy and good whatsoever is contrary to this is wicked and to be abandoned 4. All creatures in heaven and earth obey The Sun runs his course ordinarily that God set it at first and slacketh not and not so onely but if it be put out of course it resisteth not If he bid it stand still it doth if he bid it come back it doth He appoints the Sea to flow and it doth but if he bid it stand up and let his people pass it obeyeth and stands as two Brazen Walls so when he sets it on work it rageth to toss Jonah and whom God will and when he bids it and the winds be still they obey as to our Savior He commanded the east wind to bring in the Locusts and another wind to carry them out how much more then should we obey that ought to be best of all being Lords of the rest and all they to serve us Summer and Winter obey the Lords Word and why not we These may rise up against us 5. Obedience exceedingly pleaseth all else is to no purpose Sacrifices burning of Incense observation of Feasts or Fasts c. Unto the wicked saith God What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behinde thee Nay it s so far from pleasing him as it incenseth and provoketh him He that turns away his ear from the cry of the poor shall himself cry unto the Lord but not be heard They are blessed that hear the Word and keep it If ye know these things saith our Savior happy are ye if ye do them yea such as do the will of God he accounts as his Mother Brethren and Sisters by this we may know that we are the Lords This also opens the storehouses of all Gods blessings and musles the mouthes of all the Creatures that they can do us no hurt 6. Disobedience is that which hath ever troubled the world At first in Adam and Eve it put all out of course and so hath done ever since This is the cause of all Evils Plague Pestilence Famine and the like yea of the increase and continuance of those and others more grievous yea this is that which brought all Judgements not onely upon Israel but upon all the world and that which sends men to eternal confusion 1. This is an exceeding comfort to all those whose hearts the Lord hath inclined bowed and humbled to be obedient to his will in all things and that have no greater grief then that they can obey no better but glad when they can obey and most when best let these know it s a brand of Christs sheep and mark that they love God that they are of the blessed ones that hearing also obey that they shall never fall as being built on the rock This is a certain band to tye the Lord to you he can fail you of no good thing Obey my voyce saith he and I will be your God yea and a certain assurance of eternal life is gained by obeying Herein continue and encrease your care its perfect freedom it brings sound and true comfort here and hereafter when they that disobey have a corrasive and gnawing Conscience 2. This condemns all sorts of disobedient persons which are many and this is the reason that Hell is fuller then Heaven because so many are disobedient to the Word and so few will be held within compass as 1. Those notorious monsters that live in open prophaneness that are set to cross God what he commands they will none of it and what he forbids they are mad on which shake off all care and live as they list as if they were masterless and no body had to do with them or to call them to any account as if they ought no duty to any who will not learn Gods ways but with Pharaoh say Who is the Lord c. Do these poor woful creatures know what they do alas no Knowest thou with whom thou hast to do and against whom thou rebellest against the Lord of Heaven and earth that made the world that toucheth the mountains and they smoke that thundereth with his voyce But who art thou that strivest with thy maker that darest rebel against thy Soveraign who is able to cast thee into the Jail of Hell for ever and ever O consider this you that forget God The wicked shall be turned into Hell upon the wicked God will rain snares and fire c. Dost thou think to speed better then thy Predecessors Adam was cast out of Paradise the old world drowned Sodom burnt c. If Pharaoh that proud hearted Tyrant could not hold it out nor Nebuchadnezzar nor Belshazzar nor Herod dost thou think to get any thing by wrestling with thy maker by casting out thy gantler and as it were bidding battel to the Lord O therefore humble thy self on thy face fall flat at his footstool and crave pardon send out messengers of Peace and submit thy self saying Lord what wilt thou that I shall do obey and that gladly or else he will lay thee where thou shalt have small joy yea he will make thee obey in spight of thine heart There will come a voyce that thou shalt nor resist Go ye cursed of my Father and if thou wouldst bring thy minde to obey thou shouldst finde it every way thy safest course thou shouldest save not onely thy soul which is the greatest but even thy body thy good name
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
drink at every Alehouse they come at It s grace that puts excellency in a man without which he is worse then a Beast for he is degenerate from his Creation hath understanding but serveth not his Creator but rebelleth against him and his end will be a thousand times worse then a Beast A wicked man is called in Latine Nequam which signifieth no body and so he is indeed in Gods account No body and happy were it with him if he were indeed no body but he hath a being here to sin and hereafter to be tormented Do not we therefore rest contented with our natural state but labor for grace in our hearts But are now the people of God Though scattered yet became they the people of God So that no outward affliction doth nullifie Gods Church as no outward pomp nor living together in wealth make a Church Gods Church scattered is yet one Houshold one Sheepfold Further in that he reckons it for a great priviledge and blessing that they were the people of God Note That It s the greatest blessing in the world for a Nation to be the people of God even to enjoy the Word and Sacraments and other Ordinances of God the means of Salvation so for a particular person to be one of Gods true people for as for all outward things they are common to the wicked yea the Beasts partake of many of them but the means of Salvation they are happy things It s the fearfullest thing in the world not to be the people of God for if we be in Poverty Trouble Captivity under Tyrants yet it s nothing so we enjoy the means of Salvation and if a Nation have all Plenty and Peace yet want the knowledge of God and Christ Jesus it s nothing So for a particular person if he be never so Poor Sick Imprisoned Hated yet if the knowledge of God in Christ Jesus be in his heart and true holiness he is not misrable and if all Wealth Honor Health whatsoever can be put upon a man if he be not the childe of God it s nothing St. James bids the poor Christian rejoyce because he is made a Christian exalted and the rich man to rejoyce because he is by the grace of God made lowly not because rich 1. This may stir up in us thankfulness to God that hath vouchsafed to make us his people in this Land for which we cannot be sufficiently thankful But most regard not that which makes the Land happy namely the Gospel This is that which makes this Land the people of God and nothing else 2. It teacheth us particularly to labor to be of his true people effectually Called Justified Sanctified Zealous of good Works loving the Word affecting it and finding it sweeter then the honey and the honey comb more precious then gold and silver delighting in the Sacraments and Prayer walking in true Holiness c. thus shall we be happier then Kings without it He that is one of Gods true people is dear to God he will protect him provide for him that he shall want no good thing here and be glorified with him hereafter every one will be challenging this to himself the worst of all will take the best names to themselves and be termed Christians but let them win it and wear it Which had not obtained mercy What then were under Gods Wrath and Justice and why not under Mercy because of their sins So that Sins especially unrepented of are a wall of brass to keep Gods mercy from us Therefore repent of them for without Gods mercy we are utterly undone for ever But now have obtained mercy This is the same for substance with the former words and there remain no several Doctrines our of these besides those there handled excepting this Namely that What God did for them in making them his people was of his meer mercy He had no need of them they deserved no such matter Learn then that All that we have or have had is of meer grace That we Gentiles are called to be the people of God That this Land hath the Gospel That our selves particularly were Elected was of meer mercy So were we redeemed so effectually called Nothing in us to move him to shew any mercy first or last nay all to move him to the contrary nay it was not onely mercy but abundant and wonderful mercy 1. This confuteth Popish arrogancy that teach mans Merits to be in part the cause hereof 2. It teacheth us to walk so much the more thankfully and obediently in all things as we especially take kindely the good turns of a Stranger O say we I am exceedingly beholding to him thus and thus he did I never saw him before I shall never forget it What thankfulness then owe we to God for his love towards us who were altogether ignorant of him The less desert Mephiâ—â—â—heth found in himself the more he found himself bound to David so may we to God 3. We must learn to imitate the Lord to be merciful as he is and to do good to those that never deserved ought of us nay to do good to those that have deserved ill of us and this men can hardly be brought to O say some and those not of the worst I could be content to yield and to do any thing but he hath thus and thus abused me with his tongue But have not we done so by the Lord Verse 11. Dearly beloved I beseech you as strangers and pilgrims to abstain from fleshly lusts which war against the soul. HAving laid Doctrine for his ground he follows now with Exhortation both these go necessarily together to the doing of good and may not be sundred The Doctrine was about the great things that God had done for them and therefore hereupon he Exhorts them to holiness and purity of heart and life before he shewed what God had done for them now he shews their work before he shewed that the end of those priviledges was that they should shew forth Gods vertues now he shews how that should be done namely in laboring to be pure in heart and life in token of thankfulness and so that being advanced to such dignities they were not to be idle but work for God and walk according to the benefits bestowed In this verse he exhorts to purity of heart in the next to holiness in conversation and these he joyns together Holiness in general is and must be the life of Gods people These two parts of it in heart and conversation must go together one as the Mother the other the Offspring that as the Root this as the Branches like two Twins that are born and dye weep and laugh together In vain doth any man boast of purity of heart whiles his conversation is naught In vain doth any man strive to have a good conversation whiles his heart is suffered to
boyl with corrupt lusts First he begins with cleansing the heart as from whence must come good conversation the onely true discerner of the purity of the heart The parts of this Verse are two 1. An Exhortation where we have both the maner wherein it s delivered namely by way of beseeching and the matter exhorted to namely To abstain from filthy lusts whereby we are to understand not such sins as be acted by the body but the lusts of the heart for even body and soul is flesh naturally that is sinful and corrupt Fleshly lusts that is sinful and carnal corrupt lusts such as have place in the heart ere they break out from those we are to abstain even to take heed they prevail not in us but resist and mortifie the same 2. The Reasons thereof 1. Because they fight against the Soul 2. They were and we are Pilgrims here not of this world therefore not to follow the lusts of this world but to minde Heaven and be Spiritual Dearly beloved We must know he dissembled not but spake as he thought and meant and felt Hence note What affection of love Ministers ought to bear to the people they have taken charge of If people have chosen one and entrusted him with their souls he is then to be between God and them O what a near conjuction and what great love must there be The Apostle writeth to the Corinthians That he was their Father and to the Galathians That he travelled in birth till Christ was formed in them and to the Thessalonians That he was affectioned towards them as a nurse cherisheth her children He loved them at the heart root and was content not onely to take any pains for them but to lose his life for their good as a good Shepherd Love also being so necessary a duty in the people as without which nothing can go aright as it should and that most are full of self-love but very cold in love to their neighbor Ministers must be very much and often in perswading hereto and the several parts thereof consisting in giving forgiving patience and forbearance and doing all good both to their souls and bodies and that both by word and deed and that not onely by precept but also patern But chiefly this is the Reason he should be so full of love to the people that they may be moved the more by his Ministry and it may prevail the more effectually with them when they see that whether it be admonition or rebuke yet it cometh from one that entirely loves them in the Lord and is hungry of their souls and desires above all to win and gain them to God which would be above all riches to them if not our nature is sickly and full of self-love If we think our selves not to be loved we make little use of whatsoever we are taught though this be indeed a fault in us for the matter it self ought to move us But as if the sick person knew the Physitian to be one that besides his skill bears him good will it will make him willing to take physick of him whereas if he thinks he bears him no good will he cannot be brought to meddle with him or take any thing of him so it s with them that are well or ill perswaded of their Pastors love towards them Therefore the Minister ought to provide for this for what is the joy of a Minister but to see the fruit of his labors and that he does good and gains men home to God sees knowledge and conscience wrought and people converted Oh what man sows and looks not to see it come up grow and have a crop who plants a vineyard and looks not for the fruit thereof and shall we onely lose the most precious labor and seed and study and preach as we care not whether it do good or no and never look after it God forbid 1. This teacheth Ministers their duty to love the people tenderly them not theirs By reason of the contrary there 's so little good done some live altogether from them others live with them but so that it were better they were further off 2. It teacheth people to profit by that which they hear though not delivered haply with such hearty affection as it ought for its Gods Word however but especially look that being delivered in love and unfeigned care of your good you take heed that you despise not the same lest one day it rise up in judgement against you He had before described them as Believers and excellent ones now here he calls them Beloved yea Dearly beloved Hence note That The Saints or they that be endued with Grace and the Image of God are to be the objects of our love This is worthy love commands love wheresoever it be seen True we must love all because we know not who may be the Lords haply even such as are yet bad and love that part or parts of the Image of God we see in any but where we see the true Image of Grace and Sanctification in any they be the parties which are chiefly to be beloved we are to do good to all but especially to the houshold of Faith we must love all but brotherly kindeness is to the godly as our Brethren yea fellow-members yea among Christians we must love them most where we see most Grace and be most familiar with them affect them most and most regard them 1. As they be led by an ill Spirit who love either all alike or those worst which shew most tokens of towardness in Religion making as much or more account of a civil person then of one truly Religious 2. So let people strive to grow and exceed in grace that they may get the highest and largest room in their Ministers heart which be faithful which howsoever the world makes little account of yet they that are wise know that their sentence and love is to be regarded as the Testimony of the Church is a great matter either for a man or against a man so of a Faithful Minister and if such a one give a full and large Testimony of a man it s a Crown to his head above all his wealth if his Testimony be against a man or a weak doubtful Testimony it s an hard case If a Minister have joy of a people and may give a chearful account of them to God its profitable for the people The contrary is grievous I beseech you He had power to command them being from God in a thing for their own good and so necessary but he saw their toward disposition therefore chose rather to use entreaty Whence note That It s the duty of Gods Ministers to be wise in their delivery of the Word and when they see that loving beseechings and entreaties will be as profitable and prevail as much then so to do rather then use any other course True it is the
Minister hath power to command the people being in the person of God and for their own good to flie from things hurtful and follow things profitable for themselves Paul might have commanded Philemon but being perswaded of his forwardness he rather entreated so must we as they that set in a joynt in a tender body stroke and stroke softly and anoint the place and so put it in the place ere the party be aware yet upon occasion we may both command and threaten as the same Apostle elsewhere and John the Baptist and our Savior himself as when we have to deal with stubborn and disobedient persons or such as have fallen into foul sins or are secure and dead-hearted or are revolters and backsliders then I say are we to deal more roundly and severely knotty logs must have many and hard strokes as a rough horse an hard rider when we have to deal with toward and well disposed tender hearted ones or afflicted then are we to deal otherwise and here is required the wisdom of the Spirit of God to discern what is meer and this must be considered of before hand Abstain from fleshly lusts Now of the matter of the Exhortation By fleshly lusts are meant not onely acts of sin breaking out in the body but the inward lusts that are in the heart though they should never break out for even the heart and soul is flesh as well as the body and fleshly even corrupt and sinful as the sinful lusts of unbelief impatience hardness of heart hypocrisie rebelling against that which is good weariness in well doing pride anger envy self-love covetousness uncleanness uncharitableness and the like These we must abstain from even labor against that they prevail not in us yea to subdue them quite Now in that he gives his Exhortation to such as they were whom he before described We may learn That There are remnants of sin abiding in the best of Gods Servants and will be while they be here They shall not lay down sin wholly till they lay down this flesh They are sanctified but in part through out but not perfectly corruption is not in one part and grace in another but grace and corruption joyned in every part and faculty of body and soul and thus it hath ever been Hence it is that we scarce read of any in Scripture but taxed for some infirmity and weakness as Abraham with some little shifting for himself when he said Sarah was his sister Sarah for her unbelief Moses for speaking unadvisedly Job for cursing his day Paul and Barnabas for being stirred the one against the other And this the wise and good providence of God hath so appointed for he could sanctifie us perfectly at the first but it s not meet for then righteousness should not come onely by Christ for if we were not onely perfectly justified by Christ as we are but also perfectly sanctified by his grace then might we stand before God with confidence and boldness in our own righteousness and need not to have the righteousness of Christ continually imputed to us Besides the Lord would hereby humble us that we should not be proud of any gifts or graces that he bestoweth on us more then we had or others have but be kept still humble when we see these corrupt lusts sticking in our nature which may more justly provoke wrath against us then our good actions procure favor as Paul lest he should be lifted up through the abundance of revelations had a prick in the flesh even Satan working upon his corruption and strongly tempting and as it were boxing him to humble him Therefore no man hath cause to be proud of any grace not only because he hath nothing but the meer mercy of God but also because if he consider he hath such remainders of sin still in him as if they be laid in the Ballance with his graces might be of more force to condemn him then all his graces to procure favor to him Further hereby we are held continually in exercise and made see our need of the Word Sacraments Prayer and the help we have one of another while we live 1. We are not to expect the perfection of any here though Gods Ministers are still to call on the people to grow towards it yet they must rejoyce even in their proceedings to it and bear with some weakness and wants and people must not think their Ministers can be perfect without blemish either knowing or suspecting some infirmity in them to esteem meanly of them or their Ministery or gifts so drowning all their graces God forbid It s well 1. We know no sin our Minister lives in 2. No corruption he yields to but that he is in strife with his corruption and counts it his burthen this we should cover with the lap of our love The contrary is in the world If a Minister have any imperfection though strived against by him and seldom or never shewing it self and have never so many good graces yet the same shall still be cast in his face and tost from one to another and all his gifts neglected and that oftentimes of those that live in soul sins or are an hundred times more foully overtaken of the same or some other Husbands look not for perfection in your Wives nor Wives in your Husbands thank God they be godly hating all foul sins and striving against corruptions look for these and cover them else lovingly help to cure them in time convenient but look on their graces some man that is himself carnal and hath a professing wife so narrowly views her as if he spy the least imperfection it s cast in her teeth as if she should be perfect though he be never so far off from perfection Let none look for Christians that profess the Gospel that they can be altogether without blame yet let none take up this as a good excuse and shelter for them yea say they It s true as the Preacher said to day which I liked well that we are all sinners some make themselves so holy and profess such zeal as if they were without sin or wiser then all their neighbors when they be no less sinners then others Well let not these carnal or prophane and civil persons think to scape away with this or be hid in the number of sinners and scape as well as others God will finde two sorts of sinners such as live and lie in sin indeed workers of iniquity and such as having been unfeignedly humbled and obtained pardon of sin and truly repented have yet corruptions which they hate and strive against and are heartily sorry when they have been at any time overtaken thereby and yet the world bless themselves herein What are not all sinners I pray yea and you shall have them that will dilate of any infirmity that a Christian hath and stretch it on the tenters when themselves are polluted with foul sins 2.
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
hearing something out of the Word or after some affliction or after they have been ashamed with some sin O they will do thus and thus who alas never labor with their heart Some say Give me but a shilling from you and I le never come at such a place never game more c. but alas it s not so soon done as said They dig not deep enough they work not under ground the heart 's let alone all this while they think to cut off the sprouts but while the root is whole they shoot our again Many at variance are made friends and promise and think for the present so to continue yet not conscionably looking to the beginning and root Pride Self-love Wrath and such lusts but suffering them to abide there still alas they break out again presently Our Savior saith He that is angry with his brother unadvisedly shall be in danger of the judgement c. Hence comes Racha fool and murther now if a man think to keep his hand from murther and his tongue from Racha and such distempered speeches and yet suffer wrath in his heart uncontrolled unrepented and unpurged the other will break out Hence is it that many make such fair promises but perform nothing nay while together because they have not the grace to seek the washing of their heart from all sin 3. It teacheth Christians to be much occupied in searching and knowing their hearts and the corruptions and lusts thereof and still be purging out of these so shall we do much work at once else though we covenant not to be so worldly c. as before yet if the root of Covetousness Unbelief and Pride be let alone we will to it again So if one should say I will not break out but live peaceably with my family and neighbors yet if high mindedness and anger continue we shall be deceived and shame our selves and thus do many Christians Having your conversation honest c. This is all one with that of St. Paul To live holily righteously and soberly So that It s not enough that we have or pretend to have a good heart and pure conscience but we must also have a good conversation outwardly we must not onely approve our selves before God and Angels but also before men we must have a good outside as well as a good inside we must so walk as men may see by our actions speeches and our whole behavior that we be the servants of God and minde to go to Heaven Thus walked Abraham Job Zachary Elizabeth with others we must thus walk both for the winning of others on and for the good report which we should be careful to procure to our selves it being better then much silver not that we must do good Pharisaically for the speech and praise of men onely which is base and hypocritical for we are first to aym at Gods glory yet we may desire also so to live as we may give good example and get good report while we live and a good memorial when we dye and again God will be served both in body and soul as we look to be glorified in both 1. This stoppeth the mouthes of carnal men that being dealt with for faults in their conversation either ill done or good not done they straight rid themselves with this answer and blinde them that deal with them that they cannot see to take them as they think O we have as good an heart as you or any and God knows my heart and I have a good conscience God knows all and he shall be my judge yea he will indeed so be and that too soon except thy conversation be better for deceive not thy self by thinking thy heart is good which affords an ill conversation a merciful heart that hath a niggardly hand a chaste heart that hath a wanton tongue and behavior a godly heart that can prophanely spend the Sabbath in worldly matters But what if one should grant your heart were good is that sufficient Is it not meet your hand and whole conversation were so Did not he that made that which is within make that which is without also Numbers care little for their conversation are not over nice and curious about that so that they be none of the worst they think their condition good enough 2. This rebukes those that blame men and reproach them for their profession of Religion O you are of these Professors O what a wretch art thou that darest controle another mans nay Gods servant for doing his masters Commandments Hath not he enjoyned us that our light should shine and that we should confess him in our several places If thou beest not also a Professor be it known to thee the Lord will one day profess he never knew thee and bid thee depart as a worker of iniquity And what dost thou profess thy self that railest on him for professing himself the servant of God The servant of the Devil and one of the Malignant company the son of the Bondwoman even persecuting the children of the Promise therefore one that shall never be heir with them but shall one day wish to be shrowded under any of them but shall not be able And what is his fault he is a Professor The Apostle saith They profess they know God this he blames not and take heed thou dost not but the latter part By works they deny him blame that if thou knowest it Having a shew of godliness this is praise-worthy and every man must have it But have denyed the power of it if thou know this blame it but I would wish you to take heed that you meddle not with their Profession to discourage them from it Conversation Not some few actions where and when they list but our whole conversation must be good in one thing as in another sutably We must have respect to all Gods Commandments else shall we be confounded God spake all as well as some and so joyned them together that they may not be broken asunder God can abide no halving though the Devil be so reasonable and manerly Whatsoever we do in word or deed must all be done to his praise This includes our general and particular callings duties of the first and second Table all places all times to serve God in holiness and righteousness all the days of our life This rebukes those that would be counted honest men and yet do but what they list Some will yield in all great matters but in some small things as they take them as when they say By their Faith and Troth they must be born with especially if true so a game or two at Tables or Cards and if it be on the Lords-day in company of their equals especially of their betters talk thereon of worldly businesses at their pleasure But he that breaks the least Commandment shall be little
bad behavior without dislike especially being with their betters But he that is not with me is against me and though often we cannot do good as we would no nor stop evil yet at least let our righteous souls always grieve thereat yea and as much as may be shew our dislike by hasting out of the company and silence if we may not speak and if we be askt our mindes le ts speak though wisely and humbly lets not dare to turn our backs upon God and his cause for any mortal mans sake whether our Landlords betters or otherwise le ts come as little in such dangerous places as may be but being there le ts take heed we deny not our Master with Peter and hear goodness or Gods Servants railed on or slandered and we consent or not shew our dislike 4. If God would have us live well among the wicked what would he then in the midst of all good means what then is their sin and where shall they appear that break out and live badly in the midst of the means of good the Ministery of the Word good company and the like wherewith they are shoared up on every side what would these do if they were far from such means 5. It rebukes those that professing Religion more then ordinarily yet remember not with whom they live but as if they were onely among the good which would hide all their frailties or interpret them to the best not as if they were among the wicked that seek occasion against Gods Servants Canaanites and Perezites that desire no better booty then the fall of a Professor that not regarding this nor the Gospel by their careless and ill life and the bad actions they break into set open the mouthes of ill men not upon themselves that were the less but upon the holy Gospel of the Lord Jesus for that they will flie upon straight when alas the Gospel is not in fault the contrary was in Abraham Wo be to the world because of offences but especially wo to them by whom they come For hereby the good are grieved the weak hindred the wicked strengthened in their dislike of the Gospel and some of whom there might be some good hoped by this means held off O you that have thus done thus hurt repent heartily and labor to make amends and you that are as yet free pray God that ye may never live to that day if it be his blessed will wherein ye should shame your selves blemish the Gospel and grieve the rest of Gods faithful Servants but that living and dying ye may credit it That whereas they speak against you as evil doers Now follow the Reasons to provoke to godly life 1. We shall cause the wicked to speak well of us and of the Gospel of God yea though they have spoken ill of us and it before yet upon a serious consideration of our innocent and constant conversation they will change their mindes 2. They shall by that means be brought to glorifie God and both like and speak well of the truth which they shall then do when God shall graciously visit their hearts and work by his Word and Spirit true conversion in them then being prepared before by our good life they shall be made to glorifie God for his truth and for us and for opening their eyes and moving their hearts to embrace it Forcible Reasons We shall by our constancy in a good life 1. Provide well for our own credit the credit of the Gospel and the wickeds conversion 2. Which is the main we shall provide for the glory of God In the first place is set down the nature disposition and practise of the wicked towards Gods children as they speak evil of the truth of God and Religion so do they of those that truly profess the same It s in mens nature to mislike all that be of another Religion and Practise then themselves for such is our inbâ—ed pride we think best of our selves and our own Religion and all others to be in error and to be deceived The Crow thinks her own bird the farest But though men mislike all differing Opinions yet none so much as the truth that we naturally hate as black blew and green differ yet not so much as black and white which are opposite so wicked ones hate the truth especially for that is our nature to do and the more sincere any is in professing the truth the more the wicked naturally hate him Thus have Gods children ever been ill spoken off Ishmael mocketh Isaac as his brood yet do Elias was reputed A troubler of Israel One of the children of the Prophets counted a mad fellow Micaiah smitten on the mouth as one that spake without God Jeremiah with them is as one that raveth and fit to be put in the stocks yea they speak ill of the truth and goodness it self The Jews were accused for nothing but doing that which God required and Cyrus had permitted namely to build the City and Temple wherein to worship and serve God and they were a poor contemptible company in the others eyes So we read of them that called the Gospel Heresie sore eyes cannot abide the light Thus was our Savior Christ the most innocent and blessed Son of God reproached and spoken ill off as if he had been a glutten a winebibber was a Samaritan and had a Devil So the Apostle Peter and the rest were termed drunk and Steven that he had blasphemed God and Moses They cannot indure the wrath of God because it crosseth their humors and vile lusts which they set so much by See Acts 17. 18. and 19. 13. and 19. 6. and 24. 5. To come down to the Primative Church were they not most horribly slandered as if they had been Canibals and lived of mans flesh and eat their own children That they met in caves in the night to worship and that then the candles being put out they committed filthiness promiscuously without respect of Kindred c. and if any plague came as that Tyber did overflow to great hurt and that Nilus did not overflow her banks as it used to do or any the like it was because of them and by their means thereupon they fell upon them and killed them like Dogs Thus have they used always to incense great persons against Gods servants with such false suggestions and to make them odious to the common people It hath ever since been the maner of the Church of Rome which hath a mouth that speaketh blasphemies to call the Truth Error and the Gospel Heresie and with them we that profess it be all Hereticks cursed to Hell and who should have nothing but fire and faggot if they could help it and the sincerest Professors and godliest men they hate most and have ever particularly devised horrible lyes against the great men in the Church whom God hath raised
up to be hammers of their false Religion and defenders of the Truth as of Luther Calvin Beza Junius and others so in the powder Treason they had devised and purposed to spread it abroad by Proclamation if their detestable villany had taken effect That the Puritans blew up the Parliament House c. Among our selves also Gods Truth and servants especially have enemies enough and none that hate the faithful Ministers and Christians worse then such as be in the bosom of the Church How are they traduced ill spoken of railed on universally in great places in mean places on Alehouse-benches where not If they can finde any fault of theirs its that they rejoyce in above anything and they lie in wait for the same If they can observe no sin but understand of any infirmity which yet they strive against daily yet this shall be set abroad and encreased as some ugly thing when themselves and theirs have many filthy sores running on them horrible sins which yet they account nothing If any of themselves have never so many faults if he have but a little odde good quality as to be somewhat courteous a Good housekeeper and the like O he shall be magnified as a right honest man indeed If any of Gods children have never so many graces and but one infirmity this shall be set on the tenters all the other hidden If they can know nothing they will devise something if not yet if they do but hear any thing flying though never so unlikely and from no ground yet it goes for good wares with them and is received nay though they turn their own vices into vertues yet the vertues of Gods servants they make vices for want of other matter If they be couragious in a stout cause they be stout and stomackful if they be patient and gentle then they be blockish if wise and prudent in handling their matters crafty subtile fellows if diligent very officious if they take pains in the offices they be called to they be busie fellow meddlers and trouble their neighbors If they differ from others upon never so good ground they be Scismaticks Proud Singular Humerous Giddy If they dare not run with others into the same excess of riot then precise fools Puritans Oh we must have a new world made for you you are so holy a company of proud peevish fellows c. 1. Seeeing the wicked are so apt to speak evil and lie so in the catch we should give all diligence to look so to our ways as we give them no just occasion so to do but take away occasion from them that seek occasion for is it time for us to be heedless and our Enemies as it were lie in wait that they may look till their eyes dazle and they be weary of looking ere they have that they would and that if they speak ill of us it may be unjustly falsly as none can escape their ill tongues not our Savior Christ innocency it self therefore we may look for it but let it be without cause as Hypocrites yet such as labor for sincerity hating Hypocrisie as troublers yet such as seek the peace of Church and Common-wealth 2. That we think it not strange to be ill spoken of it s the nature of the world thus to do as for the birds to fly and we must not be discouraged at it and say I have striven to do as well as I can and yet I am ill spoken of I cannot tell what to do and so faint and melt as wax as some do O no but let it be as a whetstone to sharpen you on more as David said to Micol I will yet be more vile if spoken ill of falsly study innocency the more being thus used thou art blessed Thus were the Prophets served thus Christ himself And if they have called the master of the house Beelzebub much more will they them of his houshold 3. This might make men not too ready to believe reports and think ill of men by and by upon flying reports seeing the world are so apt to speak evil wrongfully especially of Gods children 4. For them that be ill speakers of Gods Servants they cannot bear a worse badge as ill a sign as can be of any for if he be translâ—ted from death to life that loves the Brethren what then he that hates them he is no true member of the Church nor led by Davids Spirit but is of Ishmaels generation and will be cast out as he worse then Balaam nay of Satans brood who is the accuser of the brethren How shall they escape the curse threatned Isaiah 5. 20. Prov. 17. 15 The Lord hath prepared a day when he will judge them of these things Therefore if you will not joyn with them yet cease to speak ill of them The time will come when you would be glad to joyn with them but it will be too late They may be your good works c. These words shew the inducement whereby we shall bring these ill speakers to think and speak well of us and of Gods truth and so glorifie him namely when they shall see us constant in good works So that The strongest defence of our selves or confutation of ill speakers is not by words but by good works for the world will not much regard words they think they be cheap and themselves will speak any thing and therefore think others wil do so too and what can words do while the works are not seen or are contrary Thus David confuted Saul and quitted himself a good Subject How not by telling Saul he meant him no hurt he might have said so as long as he would it should never have been regarded but by his good works and innocency towards him that he never sought his hurt no not when he might as when he cut off the skirt of his Rayment and took the pot of water from his head This made Saul say Thou art more righteous then I and for the time broke his heart This often doth good The constancy of mens carriage overcomes them that have thought and spoken ill Many are carried away easily to think and speak ill of Gods Servants that know not why as upon false suggestions that after having observed their lives have changed their mindes as a Papist having heard that Junius had a cloven foot as it was currant among them coming to the sight of it and that it was contrary he began to suspect their Religion and it was one means of his conversion therefrom This rebukes them that being evil spoken of will take it very hotly and by great words or protestations clear themselves or shift when it may be they are faulty and give glorious speeches when deeds answer not and such as will be very angry and rate others even before company Now if it be a matter of great weight and that the Gospel hear ill also we
may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
making the world of nothing and we our selves have no power but lie dead in sins no all the means in the world cannot do it without God but we go on and on in the Devils service and hasten to destruction and when we are thus going God saith I will go visit yonder poor creature who will else perish We are Patients Convert thou me and I shall be converted No Minister the best in the world hath any power of himself O see how they labor and sigh to do good to their own Wives and Children and yet see no good thereof they onely save as the Lords instruments not otherwise Let them therefore which have felt this work acknowledge God in it and give him all the glory They that be yet without it let them not defer it as a small matter to the last as if they could couvert themselves when they list as most mens behavior is but that they humbly seek it of God in attending on his Ordinances appointed to that end 2. That its Gods great mercy to convert a sinner Oh it s the greatest mercy that can be bestowed a mercy to be delivered from sickness into health from Prison into liberty from poverty to riches from death to life as of Israel out of Egypt Joseph out of Prison c. But alas these be but toys to this To be delivered out of the power of darkness and translated into the Kingdom of his dear Son to have his eyes opened that was blinde raised out of the grave of sin delivered out of the slavery of Satan and bondage of sin from being a limb of Satan to be a member of Christ O the most happy change that can be expressed This is the happy day for a man then Salvation comes to his house where none was before Thus was Zacheus thus three thousand at one time thus the Jaylor thus many among us are visited O happy visitation and day to be remembred We never see good day till this day come we may see merry days sinful days but never good day till this without this undone Let those that have felt it and obtained it for ever give glory to God 3. That a man can never glorifie God till God thus visit and convert his Soul for so saith the Text That they may glorifie God When when God shall visit them Therefore labor for this for what can we do without it nothing but dishonor him do not at all glorifie him O that this were considered 4. That when a man is converted then he will glorifie God yea he cannot chuse but in heart admire Gods goodness and love him in tongue break out into his praise of his truth and service and in his life seek to glorifie him Then will he also do all he can to gain others as Christ to Peter as good hide fire in straw from breaking out and hold oyl in your hand as not thus glorifie him when once converted They see their case so happily altered as they never took so much pleasure in sin but now it vexeth them as much and they are as desirous to glorifie God Therefore when men in heart are not moved have no tongue to praise God speak of his Truth call upon others nor in lives study to please God let such know they are yet in their sins and not in the number of converted persons 5. That even such as have been ill speakers of the Truth and Gods servants may yet be converted and prove good Christians for why God draws his number out of the Devils rabble for so we are all by nature So was Paul yet proved an excellent Christian so no question there are some in this company that would not now do that they have done for all the world 1. Never despair of them that be very bad but pray for them give them good counsel Who knows what God will do especially being come of good Parents Above all lead an innocent life before them which may so work with them as in Gods good time they may be happily changed 2. This may be an exceeding provocation to the worst that they may prove good and be saved as unlikely as it is Me thinks it should wonderfully move vile wretches to fall down and humble themselves before God and never cease till the Lord do as much for them as for the Jaylor and others seeing it is a thing that may be and God hath set down such examples to that end Thy disease though grievous yet is not irrecoverable so thou seek to the Physitian of thy soul in time therefore dispare not They that seek earnestly labor strive give all diligence study call for wisdom cry for understanding and that early to day while it is called today and when God call men to repentance and points no time he means the time present as in writings between man and man They that thus seek shall finde 3. Yet let none in stead of good take hurt by this and heart to go on in sin seeing vile persons and the worst may become converts and saved ones so they may as they may handle the matter seeking the Lord humbly and speedily for if any think they have not done enough already and therefore will go on to adde new sins unto their old and that it s too soon and will put off and presume that they may repent when they will and so shall at last let such know they shall finde God a just and severe revenger of all such proud contemners and presumptious persons O many such shal rounce at Gods mercy-gate that shall never come in as the five foolish Virgins and Esau that sought the blessing though with tears how many be now in Hel that had thought to have repented before their death and so enjoyed Heaven No men shal know they shal not despise his mercy at their pleasure and yet have it at command Then shall they call upon me saith the Lord but I will not answer they shall seek me early but they shall not finde me Therefore Seek ye the Lord while he may be found call ye upon him while he is near Verse 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the king as supreme Verse 14. Or unto governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well NOw followeth the second part of this Chapter containing Exhortations to certain kindes of men according to their particular and special callings and places as the former have been Exhortations to duties of Sanctification belonging to all Christians and chiefly of the duties of Inferiors towards their Superiors namely of Subjects to their Magistrates Servants to their Masters and in the beginning of the following Chapter of Wives towards their Husbands These Verses
we know no Reason we should be subject to them He answereth you are free indeed I confess Christ hath purchased and that dearly a happy and blessed freedom for you but this as every other good thing may be abused and stretched beyond the reach thereof as you do this for it s not such a freedom as sets you at liberty to do what you list or to shake off Government and live at your pleasure and which is not to be used as a cloak of naughtiness and carnal liberty but you must use it as those that be freed from sin and the Devil but not from God and your obedience to him but to be his servants and so to obey him as in all things so in this amongst the rest even in obeying Magistracy which is one of his Commandments Here three things are considerable 1. The liberty of Christians As free 2. The abuse of Christian liberty not using your liberty as a cloak of maliciousness 3. The right use of it but as the servants of God all needful to be known that in a right maner we may use our Christian liberty to the glory of God our own good and the benefit of our brethren As free Freedom presupposeth bondage By nature we are all bound till we be freed through Christ. 1. We are all guilty of Adams sin born in Original sin infinitely defiled with actual rebellions whereby we stand under the wrath and curse of God and all evils in this world and that which is to come for ever There is no curse in all the Scripture threatned or executed or any other that God hath in his infinite store-house whereunto we are not lyable and daily subject God is just and no whit of this can be called back a fearful condition 2. We are all the very vassals of Satan and slaves of sin taken prisoners of him in the fall and we have no power of Soul nor part of body but are all fast bound to his will our understanding darkness it self our will altogether averse and rebellious to that that is good carried forcibly to all evil as are also our affections and other parts The Devil holds us as a Captain doth his Castle naturally he rules in our hearts at his pleasure till through Christ we be delivered out of this power of darkness He is the strong man that keeps the house till a stronger then he comes which is Christ alone We have no power to think a good thought to stir a finger in any good though about the matter of our Salvation Our wisdom is enmity against God All our thoughts are onely evil continually It s as impossible for a natural man to do any good as for a bramble to bear grapes or figs nay which is worse and makes up our bondage we cannot see we be in this case believe when we be told it desire to come out of it as being weary thereof nay we delight in it think it the onely liberty spend body goods name soul and all in the service of it the basest master and most cruel the basest work and most woful wages and this yet is worst that we like of it and liberty being offered we loath it No vassal among the Turks that hath been there never so long but yet retains a free minde he would be gone if he might or could tell how but such are not we we have no desire from Satan or sin our bondage being thus made known unto us we are a little the fitter to listen to the freedom here spoken of we being in this most woful bondage God of his infinite mercy found out a way a strange way to free us and that was by Jesus Christ who hath procured our liberty and makes us free This is called Christian liberty because it s purchased by Christ for Christians namely Believers and no others Its a Spiritual and holy freedom not Civil such as the Jews looked for even great advancement in an earthly Kingdom or the Anabaptists dream of which shake off Magistracy nor Carnal such as that of the Libertines which live as they list in all silthiness and procured it is by Christ alone no other could do it It stands in these four things 1. Through Christ we are freed from the wrath and curse of God and all the punishment of our sins here and hereafter and this he hath done by his precious blood having redeemed us and became also a curse for us He was arraigned before a worldly Judge that we might not be arraigned before the Judge of the whole world He was condemned that we might be absolved He dyed that we might live He hath become our surety and so freed us from the wrath and justice of God and his payment was most royal because he was God and by his Resurrection he declared that it was full and perfect So that now to all that believe in him there is no condemnation It hath nothing to do with them for though God be just and will have it once paid yet not unjust to require it twice 2. We are freed from the service of Sin and the Devil which he hath done by the vertue of his Word and holy Spirit working faith in our hearts So Regenerating and Sanctifying us washing us in his blood enlightening our understandings renewing our wills reforming our affections and whole man working a quite change from that was before an hatred of the sin that before was onely loved a love to the good that before was not regarded yea of all sin and of all good with some power to resist and overcome the one and perform the other so that though Satan tempt us yet shall he not have us at command as before though our heart and flesh lust after evil yet the Spirit resisteth it and provoketh to good and sin reigneth in us no longer Thus were Zacheus the Jaylor and Mary Magdalene quite altered from that they were before So among our selves through Gods goodness they that understood nothing to purpose are now enlightened and ashamed of themselves in respect of their former conversation hate their sins and old companions and are turned to love God and to delight in his Word Saints Prayer good Duties have tongues that cannot now speak for their liyes as before but are ready to speak gracious words which before they could not and where before they were lame to any good now they are active and can finde their legs now to carry them to goodness but we are only thus freed in part we cannot do what we would as we would and oftentimes also we do also what we would not yet shall we draw vertue from God by his Spirit in the daily use of the Word Sacraments and Prayer to be more and more freed therefrom till at last we shall attain the same even perfect freedom in glory for ever 3. We are freed from the rigor
it s not the glory of Serving-men to make those drunk whom they can get into the Cellar and thereupon rejoyce Poor woful Creatures that little think that for this they shall one day come to Judgement and their jollity be requited with everlasting torments in Hell If they must answer for every idle word and for such pleasures though in themselves not unlawful wherein they have regarded neither time place person measure nor end how much more for their wicked companionship in Swearing Blaspheming filthy talking Prophaning the Lords-day and the like Such would one day give the whole world if they had it for one hour to repent but in vain They now treasure up wrath to themselves and as they now delight in evil company so shall it be said unto them Go ye cursed of my Father c. There there shall they enjoy their company in whom they have so much delighted but to their further Torment 3. It rebuketh a marvellous fault in Christians that so little regard one another so seldom meet together or when they do spend the time to small purpose not edifying one another as they should do Some through Pride are so conceited of their parts as if they did not stand in need of any as others think themselves too good to converse with any and others through covetousness will not spare any time this way But time was when Christians made much one of another and often in simplicity and plain-heartedness met together to talk of good things and to further and strengthen one another and then Religion prospered and people grew in grace but now though there be more knowledge there is less zeal and true-heartedness and this is the cause of the decay of goodness amongst ancienter Christians when the brands are pulled in sunder and the heat decays the fire goes out Welfare our yonger Christians which cling together Beware you that have been long professors lest they that set out after you outstrip you and go far before you which many may see to your shame O is it not pitiful that when Christians meet the time should be spent in worldly talk without neâ—d or in vain idle frothy talk of News or other folks matters and things of no edifying This comes to pass sometimes through want of matter their hearts being barren of good things sometimes for that their hearts and mindes are earthy and delight not in those things Hence it cometh to pass that Christians become the worse one for anothers company not a few leaving an ill example and savor behinde them to the poysoning of others this is hard in Christians let us strive by all means that this may be amended To this end these Rules are to be observed by Christians in their private meetings 1. That they do not hereby neglect their Callings to the hinderance of their families except it be an extraordinary case of heaviness of minde when a poor soul for a while will borrow a little of the body as he hath beguiled the soul before so to procure comfort for thus shall they open the mouthes of bad people against Religion as if it made men idle 2. Break up at reasonable times and that for avoiding of offence especially if there be other then our own Family yet as often we sit up till midnight at Cards c. so at some times we may take more liberty herein 3. Keep within bounds for the business in hand they must not meddle above their reach as some in expounding the Scriptures plunge themselves over head and ears they must wade as the Lamb as far as they see ground to presume further is dangerous and leadeth into Error besides the abuse of Scripture Neither must they meddle with Church-Government and matters of controversie it s the Devils policy to set such things abroach to hinder more profitable matter and that there may be jangling no godly edifying In stead of these they must confer about points lately heard or about their own spiritual conditions doubts temptations and the like or about the lets and means of faith c. 4. Though there should fall out some differences yet they must not fall out in wrangling and contention but though they are in the right break off for the time to avoid contention Neither must any be so conceited as to stand upon their own wit and skill but refer themselves unto those which have their senses exercised to discern between truth and error 5. That none desire to have all the speech but be willing also to hear others for some that are not so forward in speech may yet put in his part to as good purpose as they that think well of themselves 6. That they avoid medling with other folks matters or censuring others this is an ill use of meeting together especially their Ministers Sermons wherein they should take every thing well that may be so taken and before they blame any thing they must be sure they understand and are not deceived or mistaken yea and then it must rather be humility to inform one another then to censure them with over-much harshness and boldness and to blaze the same abroad to their disgrace Many through their indiscretion do their Ministers much hurt and put them into strange courses of invectives whom in meekness they might easily win and so mar a good cause with ill handling Thus of their Fellowship Fear God This is the fountain whence as well the forementioned duties flow as those which follow and all other must be performed They must be such as will stand with the fear service and duty we owe unto God But God is perfectly good and we are to fear nothing but that which is evil We must fear to offend God and stand in awe of him This is not slavish in respect of punishment either inflicted or threatned such as Ahabs Belshazzars c. but Filial which cometh of love especially yet with consideration also of his Majesty Glory and Greatness This is often commanded and throughout the whole Scriptures highly commended as being the beginning of wisdom the whole duty of man a spur to obedience whereof these are infallible signs To hate sin and depart from evil every sin the inward as well as the outward secret sins as well as open such as might seem advantagious as well as others unlike those which will say thereof It s nought indeed and we should not do it but flesh and blood is frail God help and so living in it To keep the Commandments all the Commandments all the Commandments always yea always with delight To tremble at the Word as also at his judgements The want of this is the floodgate of all Iniquity Prophaneness Security Hypocrisie and hardness of heart utter Enemies hereunto This is the preserver of the heart against evil and temptations a main provoker unto that which is good when we would yield unto this or that temptation commit this or that
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
taunt blow for blow c. He is no body that will not revenge himself to the uttermost from the least to the greatest Much is spent this way in Law onely for mens wicked wills upon stomack and to revenge Some profess and are not ashamed to say I 'le be revenged on him I 'le not leave him worth a groat I 'le fit in his skirts once in the year I 'le be even with him who that they may have their will of a man care not what they spend though they have the curse of God withal If they be told thereof what 's their defence Had he not begun with me he should have gone long enough before I would have wronged him but seeing he hath thus done I 'le serve him as well He is counted an honest man that doth not begin to wrong another but he that doth but requite wrong with the like O that 's very reasonable and it were no reason to require the contrary Thus most have no ears to hear any perswasions to put up wrongs a certain sign that they are fleshly and that the Devil bears sway in their hearts What Shall I put up abuses then I shall be counted a fool Not of God who bids thee so do nor of Angels nor of good men who count them wise that so do He that is slow to wrath is of great wisdom For the contrary none but fools and bad men will count you wise neither are they fit Judges yea their dispraise is a praise He is not strongest that can revenge but that can up most and overcome himself It s beastly power to subdue others but Christians must subdue their own rebellious affections and lusts But alas even Gods Servants and they that have good things in them are yet greatly taken herein as appears in their writings about matters in controversie they break out into personal disgraces and bitter invectives one against another a very unseemly thing me thinks not savoring of the Spirit but of the Fesh yea the way to exasperate and so to encrease sin The truth may be sufficiently maintained and error gainsaid and confuted without such things That Christians should be stirred one against another that they should not bear one with another that they should rip up one anothers faults that they should disgrace one another that they should either fall flat out one with another into bitter terms or biting them into worse purposes not forget wrongs true or seeming for a great while O this is wonderful yea monstrous pride where is love that suffereth long and where is the example of our Savior all this while And where 's our forgiving one another as we would God should forgive us This hinders not but that Magistrates may execute justice upon ill doers so it be upon no private grudge and that Parents and Masters may correct the faults of their Children and servants so it be chiefly in regard of the sin against God and for the good of the party And a man may take the benefit of the Magistrate if the matter be of weight and cannot be well ended otherwise yea if he be set upon and violence offered to him he may be a Magistrate for himself if he cannot shift off his enemies and by defending himself he may be freed of the danger and if he must needs wound or be wounded kill or be killed then no doubt its lawful rather to kill then be killed and yet to be as free from revenge as full of pity But committed himself c. Our Savior would not revenge himself on his adversaries as knowing that his Father was wise enough and knew what to do to them and being just would also do right judgement Whence note That They that revenge think that God either is not wise enough or just enough to requite the wrongs done them or to determine of their cases for if they so thought they would leave it to him whose office it is and who will do it to the purpose He that revengeth puts God out of his place and sits down therein Should any having no Authority Calling or fitness intrude himself into the place or seat of a Temporal Judge would he not be accounted a Fool or a Madman Let us therefore beware of revenge seeing it concludes so wickedly on our parts against God and know we that we do always provide best for our selves when we commend our cause to God for he knows how when and which way to defend his and revenge them on their Enemies When Moses bare quietly the abuse of Corah and his company how did God right his cause The like may be said of Davids in respect of the wrongs done by Saul and Shimei If we revenge our selves we turn Gods revenge against our selves and as we become partners with them that have wronged us in sin so shall we in punishment To him that judgeth righteously God is the Judge of the world he daily judgeth and hath especially prepared one day wherein he will judge the world and give every one according to that they have done His judgements are always righteous as between Moses and Corah yea Moses and Miriam David and Saul Ahab and Naboth c. they committed their cause unto God who accordingly righted them so did he right Hezekiah on Senacherib Peter on Herod the Holy Martyrs on their bloody persecuters Thus doth God revenge himself of the wicked enemies of Gods faithful Ministers and thus for our weakness he keeps as it were petty Sessions but this is nothing to that he will do He reacheth out his hand as it were from behinde a Curtain and gives now one now another of his Enemies a rap thereby to relieve our weakness and strengthen us and to curb the wicked that they be not too outragious but here 's a day coming wherein he will throughly judge between his servants and their enemies Things seem to go crooked now when the wicked tread under foot the poor Saints like clay in the streets and insult over them but as a Turner or Joyner with crooked tools will make straight and even work so hereby in Gods wise providence is set forth as well the constancy of his Saints as the malice of their Enemies the one being thus prepared to glory the other to Destruction both which shall evidently appear on the great day O how notably may this comfort Gods servants and make them patient in their sufferings And how may this terrifie the wicked that dare meddle with any that belong unto God He that defendeth them is mighty and he will spoil the soul of them that spoil them Verse 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteonsness by whose stripes ye were healed OUr Apostle having had occasion to speak of the passion of our Savior Christ thought it too bare to have spoken
present state They were once in a poor case in a piteous taking in a miserable and dangerous case but now through Gods mercy they were come home to Christ who most carefully did and would protect them to their Salvation Before they came to Christ their case was woful and dangerous as is the state of all unregenerate persons but now having taken hold of Christ their condition was safe happy as it s with all believers and penitent persons For ye were as sheep going astray Speak we first of the miserable state of all unregenerate men of all men without Christ they are as sheep going astray 1. Every Natural man is like a beast who is therefore in Scripture compared to several sorts of beasts for one ill quality or another as to Dogs for their malicious barking and biting at them they live with to Wolves for their greedy devouring of the poor to Lyons for their cruel tyranny to fat fat Bulls for their proud abuse of their prosperity to Hogs for their rude and unreverent base esteeming of Spiritual things as the Word and Sacraments and Gods Ministers to Foxes as Herod for their craft so to Horses and Mules for their ignorance and unruliness yea sometimes the beasts are preferred before them to shame them and sometimes they are sent to school to them nay all Gods Creatures are more serviceable then Man they obey God in their kind and abide in their first estate the Sun Moon and Stars obey God in their courses the huge Sea rageth and is calm at his bidding if he command it to stand as a wall it doth so to let Israel go through and will return again upon the same warrant and drown Pharaoh if God bid the Whale swallow Jonah and cast him up again it obeys him in both if he forbid the Lyons to touch Daniel they stir not though very hungry as the fire did not burn the three Children c. But man that should be best of all and for whom all were made as he for God yet walk stubbornly and rebelliously omitting what 's required of him and doing what 's again and again prohibited therefore God calls all Creatures to witness against man yea they are many times to set themselves against us as when the heavens become as brass and the earth as iron c. and to groan because of us as being weary of doing any further service to such as we are O how ought this to humble all that be such that know no mark of conversion or change in themselves from their unregenerate condition small cause hast thou to be proud the Horse thou ridest on is far better then thou art it doth that for which God did ordain it but thou doest not that which the Lord requireth of thee nay the Dog that keeps thy Yard and ears bones under thy table is in a better case then thou art its serves God in its kinde thou never didst any thing that God set thee here for O humble thy self before God crave of him to work an alteration in thee for he onely can do it and that by the Ministery of his word Thus can he bring it to pass delivering thee from thy brutish nature turning thee into a Christian man renewing in thee his image and working of grace that so thou mayest serve him in a better maner then other creatures either do or can do so shalt thou be more happy then they for they as they have no pain so they shal have no glory but thou shalt go from hence to everlasting glory in the Kingdom of Heaven But as for all that continue in their Rebellion as they are worse then beasts in their life so shall they be in their end for their death is but a beginning to eternal misery O how happy were it for every man that shall dye in his sins if he were turned this day into a Dog or Toad and no further account to be taken of him 2. As a Sheep that wandereth is out of his way so is every natural and unregenerate man quite out of his way out of the way to Peace and Happiness We were created in the right way but in Adam all went astray we have no minde but of wandering and roaming further and further the longer we live till God take us into the right way so that whosoever dyes in the way he was born in and lived in first must needs perish it s the way of ignorance of sin the broad way to destruction Some go out of the way by ignorance some by superstition some by prophaneness by hypocrisie by trusting to civility c. naturally we do all go from God and Peace to Hell and the Devil Abraham was out of his way whilest he was an Idolater so Paul whilest he was a Persecutor The wicked they go astray even from the womb they wander from every good work and do nothing well or pleasing to God They delight to wander and take pleasure in their sins yea that they thus wander may appear by these signs They refuse instruction and reproof whether publike or private whereas the regenerate account those to love them indeed which tell them of their faults they live even in known sins they are altogether for the world having no communion with God in holy duties they have no love to good company but associate themselves with others like themselves and of their own stamp If they do good duties it s for sinister respects not out of conscience Thus the Devil misleads some Antichrist seduceth thousands by false Doctrine and miracles as wicked Ministers by seldom or erroneous teaching and bad lives So is the world a great deceiver by bad examples by false reports of the servants of God and by the profits and pleasures thereof yea a mans own heart is a great deceiver as whereby many think they are in the way to Heaven when they be in the way to destruction Ignorance also of the Scriptures is a great cause of being deceived Ye erre saith our Savior not knowing the Scriptures nay God in justice gives some over to believe lyes as Ahab was seduced by false Prophets to his destruction they may provoke God so long by their wandering that he will never reclaim or bring them home but swear in his wrath they shall never enter into his rest they may despise the means so long as no Sermon shall do them good These are in a fearful state marked to destruction as Trees to be felled This also should humble men for what are they but stragling creatures and make them desire to get into the right way But how few will take knowledge they be out of their way thinking still their case to be good enough as the Lord complained by Jeremiah I hearkened and heard but none spake aright no man repented him of his wickedness saying What have I done c. There
conversation may become wicked through the tradition of our Elders So among our selves if any be reproved for this or that they will answer It hath been done thus these forty years It was so ere you came and will be when you are gone If it be a wicked and unlawful custom why plead you for it It s more then time it were banisht it stinks because thus they did in darkness therefore we should so do in the light what folly were this They will not do so in worldly things as apparel dyet building They were wont to go in hose and stockings all of one and have no chimneys in their houses who will now do thus yet better retain those then bad and unlawful customs Holy women There hath always been a company of holy women in the world as well as of men and why not both were made after Gods image at first equally good and in the fall both are equally corrupt and the children of wrath and in the recovery have equal right to Christ to the Gospel to Grace to Sanctification and Holiness Men have no priviledge this way Grace had been as well bestowed on them as in the Old Testament on Sarah Rebekah Rachel Deborah Jael Hannah Naomi Abigail c. and in the New on the three Maries Elizabeth Lidia Dorcas with sundry others as on men Women also were as forward to maintain Christ to follow him to bury him and Christ after his resurrection first appeared to them Our own experience also Sheweth that in most Congregations women be as forward as men in frequenting the Word and Sacrament And why not 1. They are of a timerous nature and so more easily wrought upon by the Word and by Gods Judgements 2. They keep at home not seeing or hearing the abominations that be abroad 3. They have many crosses and pains sicknesses and Childe-bearings putting them in minde of death and drawing them near to God and so furthering their Salvation 1. This serveth to stop the mouths of such idle heads as take pleasure to disgrace women 2. It serveth to encourage women and to comfort them There have been ever good women women therefore must stir up themselves to encrease the number especially having more means then those had in former times And needful it is that there should be good women as well as good men 1. For their own sake who have souls to save or destroy 2. That there might be an holy seed to make up the number of the Elect good Mothers bringing up their children well and good Wives being helpers to their Husbands both in soul and body As for those women that be wicked unclean prophane and ungodly notwithstanding the fearfulness of their nature their keeping at home and their manifold crosses What would they have been if they had been men They would have been monsters and of such women-monsters Hell is as full as of men-monsters Note further That he saith not wealthy women fair women but holy women Here 's the ground of his commendation A little holiness is better then a great deal of riches and beauty That that is to be desired of a man is his goodness Beauty fades with sickness wealth hath many ways to take it away but grace holds ever to life eternal and commends before God Angels and good men Therefore when God threatned to take the wealth from the rich men of Jerusalem and gay cloaths from the women yet saith he will make them amends How Every one shall be called holy They shall so profit by their affliction as where it might have been said Yonder goes a rich man yonder goes a fair woman a woman in costly apparel now Yonder goes a godly man a vertuous gracious woman This is commendation indeed and for this we ought to labor that we may have our part herein Again He calls them holy though they were married Marriage hinders not holiness nor is single life more holy then it It s the holy Ordinance of God and the bed undefiled The gift also of continence and single life is sometimes given to carnal worldlings and prophane persons but denyed to Gods dear Servants by whom he will encrease his Church and Kingdom This condemneth the Church of Rome Oh they extol single life and disgrace Marriage as if it were a living in the flesh O their vile hypocrisie they would seem holy and yet maintain Stews openly yea some of them have written in defence of Sodomy and for Fornication and Adultery the infinite skulls of murthered Infants the fruit of their Whoredoms found near the Dens of their abode witness how unholy they are The Pope would be Peters Successor yet was he a married man Till God call us to marriage we are to live in single estate purely when we are married soberly and holily If we be single we are not the more holy or if married the less holy But how could they be holy in those days By Faith in Christ whereby their hearts were purified they severed from the world to the Lords use There 's no Sanctification no Salvation but by Christ Now Christ is more clearly revealed then he was in those days more holiness is therefore now expected all ignorant unbelieving impenitent and unholy women are in a fearful case especially considering the means The Lord will one day present these holy women Look you here here be women that in the dawning of the day saw Christ and you have lived in the Sun shine of the Gospel and have not believed He calls them holy though they had their weaknesses as Sarah had so that we are not to account those as not holy that have imperfections for God accepteth of Believers in Christ and pardoneth their imperfections This therefore correcteth the over harsh spirit of those which cry down our Church as unholy and a Synagogue of Satan and no Church because of some blemishes Our Savior did not so but more charitably calleth Jerusalem The holy City which indeed was the Church though stained with many blots of error and bad life It comforteth also those that be truly sanctified and upright in heart notwithstanding their imperfections and failings God accounts you Saints and righteous persons Adorned themselves c. Of those duties which they did perform I have already spoken observe we onely this how they came to do their duties thus he sheweth they were holy and godly women and so performed the same Note then that Wives cannot perform their duties aright unless they be holy no being a good wife till a good Christian no building of a godly life on any foundation but upon Faith in Christ Whoso would do their duties aright to Gods glory their own comfort and anothers good they must fetch and draw grace from Christ by Faith they that think to do otherwise build in the Ayr build that which will fall on their heads and which will never
time If he be worse then an infidel that provides not bodily maintenance for his family then what is he that provides not spiritual For those that are to marry let them beg for wisdom and labor for knowledge that being married they may live Christianly and according to knowledge For parents let them instruct their sons in knowledge and before they provide them wives let them know indeed that they are men of knowledge and for those that have daughters to marry let them not so much aym at wealthy husbands as with those which may live with their daughters according to knowledge Giving honor unto the wife The honor which is here prescribed is not Divine honor Peter would none of it at Cornelius his hand nor the Angel at Johns nor that honor which an Inferior is to give to his Superior whereof we may read in the fifth Commandment but such as a Superior may give to an Inferior so is the wife in some things but as anunequal to his equals so is the wife in many things This comprehends diverse things 1. That the husband is to respect and esteem his wife as of a most comely necessary and profitable instrument appointed of God as a meet help for him for the comfortable passing of his life and such a one as he could not be without profitable to the encrease of posterity to the building up of his house for the bringing up of his children for the ordering of his family and disposing of things within doors wherein he himself hath no skill and which being left to servants are but sorrily done profitable also to converse with in prosperity to take comfort from in adversity yea by joyning with him in every good duty to further his souls salvation She is every way a necessary not evil as the world faith but good an help meet for man both in respect of body and soul who more careful painful faithful comfortable to her husband then she If God take away the wife alas how lame and maimed is the husband his one hand is gone When husbands do not thus esteem of their wives they discourage them occasion unquietness in them if they be women of Spirit or otherwise make them foolish 2. That the husband is to ask his wives counsel and advice in businesses God hath made her of his privy councel and two eyes see more then one yea oftentimes that he may not despise her she more then he Jacob sent for his wives into the field and conferred with them about his journey Many husbands have confessed that if they had taken their wives counsel it had gone better with them Naaman heard his servants advise and followed it much more should the husband the wives Abraham heard and yielded to Sarah about Hagar and Ishmael such are indeed injurious to their wives that will never make them of their counsel 3. That according to his ability he is to allow her competent maintenance for her self children and family not spending all abroad as too many do 4. That he is to give her a fit employment for her place It were a foul wrong for her to sit in a chimney-corner or set about some base employment a servant in the mean time carrying the keys and having the whole disposal of the house And as he is thus to give her a fit employment so therein to let her alone not prying narrowly into every thing and following her from room to room and taking account of every thing and every peny made of it as distrusting his wives thrift wisdom or faithfulness 5. That he do not over burthen his wife or require more of her then she is well able to go through He must not be a task-master to her lest she cry unto God and he hear in his anger especially not when she is sickly or childe-bearing when she is big or after her delivery for then he is to bear much with her Such as fail herein whereby either their wives or children are cast away have they not a guilty conscience and an hard answer to make 6. That he must not reprove her before company no not before her Children or Servants for as this provokes her so it weakens her authority that she shall prevail the less with her Family in her husbands absence 7. That he ought not to take part with Childe or Servant when she rebukes or corrects them though haply she be in a fault he must tell her thereof in private 8. That he is to use her lovingly and kindely not proudly tyrannously or cruelly abusing his authority for though God hath given him preeminence yet is he not to use it as he list but as God prescribes What may not incite husbands hereunto God requires it they are their own flesh Christ loved his Church dearly as accordingly they are to love their wives She hath forsaken all for him and he hath chosen her from all others Her Friends entrust her with him and expect kindeness at his hands He promised the same at the time of his Marriage before God and the Congregation This also will provoke her to her duty and so further a comfortable living together Whoso then regards the Commandment of God and will suffer it to bear â—way with them or their Covenant and Promise must thus honor their wives This condemneth 1. Those Monsters which not onely lade their wives with Curses and Railings but abuse them also with blows and heavy strokes oftentimes in their drunken fits shurting them out of doors these be bruit beasts when knew you the Cock spur the Hen Devils in the shape of men Its marvel their Neighbors take them not and binde them for mad men for none but mad men beat themselves and their own flesh whom Bedlam or Bridewel would fit better then to be at liberty unless they could use it better 2. Those though not altogether so bad as the former yet can lend their wives a box on the Ear or a dowse on the Neck or a spurn with their foot 3. Those which though they can rule their hands yet are so hoggish and churlish to their wives as they know not how to please them ever unquiet and like Nabal so wicked that one cannot speak to them yea will both rail on them and revile them 4. Those that sometimes be pleasant and use their wives well who yet at small things will be so hot and angry as they break out into unseemly harsh and bitter words that vex and grieve the spirit of their wives This argueth much weakness in the heart Anger resteth in the bosom of fools and He that is hasty to wrath exalteth folly as He that is slow to wrath is of great wisdom Such sharp and unkinde speeches fall out sometimes between those that love well and be good Christians but it s their fault and matter of humiliation Neither let any please themselves with this that they are
quickly pleased again for they may speak such words in their fits as can hardly long after be forgotten they may pierce so deep that the wounds made thereby are not soon healed and when healed not without scars yea it s a matter of reproach among men to be counted hoggish and unkinde to one's wife Obj. Oh but my wife is froward and speaks to me otherwise then she should thus and thus provoketh me not without cause I do thus and thus to her A. If our wives had no infirmities they were worse then beasts that would misuse them and yet there be some who have very good wives whom notwithstanding they use but untowardly and if they had no imperfections what need had we of patience Having imperfections shall we take hold of every little frailty It s presupposed that husbands should be stronger then so and doth not Christ bear with the infirmities of his Church Beside wives have many times occasions to distemper them as frowardness of children untowardness of servants sickliness c. and they are otherwise good wives love us well be careful for our state bring up our children well and so should be born with nay have not we our selves some one or other infirmity that they are feign to bear with Obj. Oh then we shall have enough of it we shall never have done therefore better hold them to hard meat and make them smart for it c. A. This lesson was not learned in Christs but in the Devils school for God bids us bear with one anothers infirmities and The wisdom from above is peaceable and gentle mildeness also and loving usage shall prevail more and do more good then cruelty and severity Many a good man that hath had an impatient wife by his grave admonitions godly life patience and Prayers hath obtained that she hath proved a very good woman Obj. Oh but my wife will not yield to any good order cares not for prayers neglects her Family brings up her children idly c. A. Here 's wisdom as not to see God dishonored by suffering evil so not to break love or disturb peace We must in Gods matters hold our authority and Gods right though in all our own matters we yield the contrary had like to have cost Moses dear We may not buy peace on such hard conditions yet in such cases we must rather perswade then enforce shew what the Word of God saith use Reasons and Arguments to this purpose yea if need be denounce Gods wrath and judgements which notwithstanding ought to be done in private and love without carnal bitterness We may be earnest yet not impatient and if we perceive any little amendment take knowledge of it and thereupon encourage them pray for them instruct them with meekness waiting while God give them an heart to repent and in good sort to comply with their husbands As unto the weaker vessel Here 's the first Reason to enforce the former duty Wives are the weaker vessels They are weaker in body then men weaker also in minde timerous and fearful soon discouraged soon provoked quickly take hurt and are quickly out of temper God hath done this a purpose it was so from the beginning that the wife might the more willingly submit and its necessary for peace and order that one rule and the other submit which that the Wife may do and be glad of an head and guide she is made the weaker vessel yet are not Wives so weak but God hath given them competent ability of body and minde to go through with their duties and as they be the weaker so they have the weaker works except bearing of children which they brought on themselves by sin then men theirs being for the most part within doors 1. Hereupon let Wives submit themselves the more willingly and the weaker they finde themselves let them trust the more on God that they may be strong in him 2. For Husbands let them use their Wives kindely being weak they must not grieve them nor disquiet them to their undoing they be good costly and very profitable vessels for excellent use but easily crackt therefore had we more need have the more care of them as we have of some choyce glass A Gentleman will not put his Watch or Clock into the hands of Children or Fools nay he thinks that he is scarce wise enough to handle it himself What discretion then and wisdom is needful in Husbands about their Wives 3. This rebukes those that use their Wives ruggedly and curstly sometimes railing at them other times beating them whereby many good Wives are spoiled A Venice glass well used and lookt too may last long so may a good Wife but some use them so hoggishly as they are not like to last long some vex and grieve their Wives that they pine away with sorrow What an account have these to make justly may God punish such by taking away their good Wives and sending them such as may be scourges to them And as being heirs together of the grace of life The second Reason from the honor whereunto God hath advanced them They be Kings daughters Heirs of eternal life no less then men They have the same right to Heaven that men have and so to the means Christ Jesus the Word Sacraments Prayer Faith Repentance Sanctification God hath herein made them equal so as that there be holy women as well as men so all believing women be the daughters of God and so his Heirs Heirs of the grace of life Among men sons not daughters if there be any sons be Heirs and not all neither but one but God though he hath many sons yet doth also make all his daughters Heirs But of this on verse 5. 1. This should make women content with their state and thank God highly though they be appointed to be subject to their Husbands and be also the weaker yet seeing God hath made them equal in the greatest matters they may rest satisfied especially seeing even those things also wherein they might seem abused are much for their good 2. It may provoke them to labor for their part in grace and means of glory God hath not excluded them they must not exclude themselves A grievous fault it is in a number of women that they regard not goodness as though being poor women especially little were required of them But have they not souls to save as well as others must they not come to Heaven the same way as others and as they be wives and mothers much is required of them 3. For husbands let them use their wives exceeding respectively seeing God hath so honored them To abuse Gods daughters his heirs is grievous If a man had an Heathen woman to his wife he ought to use her well much more being a Christian The more grace any woman hath the more kindely must she be used such are Kings daughters heirs of
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
for our enemies speaking kindely to them giving them kinde answers and doing them all the good we can Observ. It s not onely our duty to be free from revenge of evil but we must requite evil with good If our enemies speak ill of us or to us we must speak well of and to them if they do ill to us we must do well to them Obj. But did not David and Jeremiah pray against their enemies and Elisha cursed the children that mâ—ckt him Ans. Enemies be either private to us or publike to God and his Church and these either curable or incurable For publique incurable enemies if we knew them we might hate their sins directly and their persons indirectly as the Devil which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led and not otherwise and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer But we have no such warrant therefore may not we do so but for private enemies or for publike that be curable as who are not for ought we know we must love their persons and wish well to them and do them good though we hate their sins Obj. God commanded to kill the Amalekites and Canaanites and how stands that with this Precept of loving our Enemies and doing them good Ans. We must love our enemies in God and for God and not against God therefore he having commanded to kill them they were bound so to do who yet in the mean time might wish well to their souls Thus if we war against Gods enemies and be enforced to kill them we must yet pitying their souls do the same with a kinde of pity hating the bad cause they maintain and wishing there were no such occasion against them we must must I say in an holy revenge as of Gods enemies and set on work by the Magistrate oppose our selves against them Quest. Why are we to requite evil with good Answ. 1. God requires it Christ also who hath done so much for us doth enjoyn it But I say saith he love your enemies c. 2. We have Gods example as our patern his Sun shines as well on the unjust as the just 3. This is to do some thing worthy of a Christian even the Heathens and Publicans can love those which love them 4. We must not be still in the lowest forms in easie lessons but labor for perfection 5. God every day requites our sins and naughtiness with his loving mercies as when we sinned in Adam he found a way to save us 6. This is the way to stop contentions and strife and to melt the heart of our adversary if he belong to God or leave him without excuse yea cause them to speak well of us as Saul did of David 7. This is a good argument of our love to God in truth for even many other duties which God requires of us are of men also commanded but what law enjoyneth this 8. We have for this the examples of Joseph toward his brethren Moses and Aaron praying for the people David mourning for Saul and provoking others so to do so of Steven but above all of our Savior himself who even on the cross prayed for his enemies 1. This may humble us in respect of the vile corruption of our hearts that count this an hard saying and have in our practice been so far from it Most are scarce free from revenge much less can be brought to requite good good evil Oh it s an hard thing but doth it not become Christians of such standing as we are to do hard things and have we not been told that the way to Heaven is straight O but he hath deserved nothing of me but all ill will some say but so have we of God who yet doth not thus requite us and though he have deserved nothing yet God hath deserved all love of us for his infinite love to us Well then he sets us to pay over some of that love we owe to him to our enemies and is it not reason that we should pay the same He may assign over his debt or part of it to whom he will If our Creditor bid us pay some part of that we owe him to another will we refuse and say He is a stranger to me I owe him nothing I 'le pay him nothing c. much less should we herein yea when we are bid to do good to our enemies it s but as we make our children do even to kiss the rod and this is but to pull down our stomacks and we have more blows sometimes with the rod then we need would we yield sooner and kiss the rod This to a natural man is impossible but to him that is truly assured of Gods love and seeth his daily goodness contrary to his ill deserts and is endued with some measure of Faith it s easie And if we are to requite good for evil how much more ought we to render good to them that do us good David was notable in this kinde he required Jonathans kindeness and Barzillai's on their sons for the contrary Pharaoh's Butler is branded for ever 2. This condemneth those that requite not good to them that have done them good as Children that relieve not their Parents in their age much more those that requite evil for good Thus do many ungracious Children Servants and people to their Parents Masters and Magistrates as the Israelites to Moses and Aaron the People to Jeremiah Ahab to Elijah and Micaiah Joaesh to Zechariah Herod to John the Baptist Hereof also our Savior had experience So in these days even of those that have some shew of goodness in them yet not a few being faithfully dealt withal by their Ministers and told of their faults they think the worse of them and cannot well away with them Knowing that ye are there unto called Here is a reason to enforce the forementioned duty It s one thing that God requires of all his when he takes them to his favor even to take up his yoke whereof this is one part then which nothing more yokes our flesh and corrupt nature He that will be Christs Disciple must deny himself If we perform this we have hereby an argument of our effectual calling and who would not desire to know indeed that he is in the way to Heaven An unregenerate man cannot possibly do this at least not aright but he that hath tasted and felt abundantly of Gods love to him he will so love God that for his sake he will do this or any thing which he commands God chooseth whom he pleaseth and refuseth others He calleth by the voyce of Christ in the Gospel He calleth from darkness sin this evil world He calleth to the state of grace and all the priviledges thereof here and to eternal glory in
prosperity and welfare inward and outward in body and soul. Quest. In Heaven indeed there shall be days without night good without the least mixture of evil but can good days be enjoyed in this world R. In comparison we may but not absolutely good without evil for as the best man is not without sin so he cannot but have inward sorrow of heart and likewise be subject to afflictions every day bringing grief enough with it yet in comparison of worse days of horror of conscience of troubles outward in the Land of miseries and vexations that may befal us we may see good days that is to say Inward peace of Conscience in the assurance of Gods love and our care to walk faithfully before God also we may enjoy Peace in the Land Plenty the Gospel Health Wealth Friends Wife Children c. and when these are there are good days days freed from calamities and sorrows and wherein we may plentifully enjoy comforts and blessings The day also of a Christians conversion is a special good day so the days wherein we do enjoy the purity of Gods Worship in the Word and Sacraments so the days wherein we see Gods Church flourish so when the Sabbath is duly sanctified it s a good day so when a Christian after sin comes to repentance so the days wherein a Christian walks with God and hath recourse unto him And as thus days may be termed good so may they in other respects evil evil to the ungodly without exception to whom even in their greatest prosperity their days be evil evil also to the godly when they cannot enjoy the means of salvation in the life and power of it when God seems to hide his face from them when they have conflicts with spiritual wickednesses when the wicked prevail over them such I say and are there not such now are evil days yet withal there 's great difference between the ill days of the wicked and the godly for the godly are even in the worst times blessed even then blessed when they are chastened God also will deliver them in due time yea will make them glad according to the days they have been afflicted Here note 1. That mens days be usually evil and that both in regard of sin and the effects thereof 2. That our life is short set out here not by years but by days which is elswhere compared to a post grass a vapor a Weavers shuttle c. Thus is it to the godly in mercy God will not have them to be long here in this wicked world Thus is it to the wicked in justice as spending the time here allotted them to Gods dishonor That good days are a blessing of God to be delighted in and desired of Gods Servants God hath promised it as an encouragement to obedience they have also prayed for it Psalm 118. 25. and 122. 7. and it s made a sign of Gods favor and presence with his servants Obj. But the wicked often enjoy the same 1. Sol. Outward prosperity they have not the inward assurance of Gods favor 2. Though they abound in the outward blessing yet wanting the right hold and the right use of it nay abusing it to contrary ends it will prove in the end through their own sin a curse to them Their table will be a snare to them and their prosperity their ruine the more outward blessings they enjoy the more have they to answer for Obj. Why is it often denyed even to Gods children who go through many sorrows Sol. Though prosperity be in it self a blessing yet through the corruption of our nature it often turns to our hurt for whereas hereby we should be made more mindeful of God to love praise and serve him and walk more obediently and carefully through our poysonful nature we are usually made forgetful of God proud secure worldly contentious and not onely untoward to goodness but apt to any ill The fattest ground is most slippery fed Horses fling their riders full bodies are subject to the Plurifie Adversity hath slain some but prosperity many thousands more In great Houses there 's swaggering swearing drinking gaming c. whereas in mean places there 's Reading Praying c. nay in adversity you shal have the same persons humble which in prosperity forgot themselves as David and Hezekiah So that adversity is of singular profit to drive us to a sight of our sins with Josephs Brethren to keep us from sin as an hedge of thorns keeps Cattel out from spoiling the Garden to abate our pride and mortifie our corruptions to wean us from the world to shew us that we are not to look for our portion here but set our affections on Heaven where our inheritance is indeed reserved for us Hereupon the Scripture pronounceth them happy that be afflicted yet doth not this prove that adversity in it self is better then prosperity To us indeed it may be better through occasion of our corruption as blood-letting or the taking of loathsom Physick may be to diseased bodies 1. Be we greatly thankful to God that hath given us to see so many good days in the enjoyment of peace plenty the Gospel particular favors c. Our sins have deserved all ill days and assuredly such we shall see if we be not thankful for good days 2. Crave we of God to continue his goodness towards us as also grace to use it well else it will be no blessing will not abide with us we are at all times to walk warily but more heed is to be taken in time of prosperity then adversity then are we to suspect our selves lest abusing the same we prove unthankful Q Whether may we pray for riches and great prosperity or not A. We have no such Warrant in Gods Word neither commandment promise nor example of moderation we have as in Jacob and Agur And for great wealth without admirable grace it s exceeding dangerous It s hard for a rich man to enter into Heaven not many such are called to be thus is no mark of a childe of God If God send it we are not to refuse it but to be thankful and crave great grace to govern it and our hearts therewithal but we have more cause to fear it then desire it but for competent prosperity we may pray yet conditionally because being an outward thing we know not but it may prove hurtful we are to leave it to God that knoweth what 's best for us therewith we must also crave the right use thereof and to be bettered thereby 3. When God shall be pleased to lay his hand upon us any maner of way let us bear the same with patience God sees the same to be needful for us as lanching for a sore blood-letting or purging to a full body If God take away our prosperity be content it s but one of Gods common
blessings and that which the wicked have as well as the good yea rarely doth any man enjoy very great prosperity in this world and happiness in the world to come yea be we thankful to God that seeing need doth so require he will rather chasten us then suffer us to perish in our sins we are thankful to our bodily Physitian how much more should we express our thankfulness unto the Physitian of our souls Neither must we grudge at the prosperity of the wicked though we be in trouble for its better to be here held in awe thereby that we may rest with God for ever then prosper a while here to our mindes and perish hereafter A thief on the ladder with the halter about his neck hath elbow room and sits aloft at his ease whereas the people below stand crowded and sweating but which of the two is in the best condition who knoweth not Thus is it in this particular Q. May we then pray for afflictions A. No we have no commandment nor example for it we may and ought to pray when a cross is on us that it may be sanctified but to desire that a cross may befal us we must not as being in it self evil God turns our sins to our good oftentimes yet may not we pray to sin If God send adversity we may know that its needful which yet through care we might have prevented as through profiting by one we may prevent another trouble Besides adversity hath no power in it self to do us good neither are we very fit to bear the same Let him refrain his tongue from evil c. Now of the duties to be performed for the compassing of the forementioned blessings they are eschewing evil and doing the contrary good both in tongue and hand By evil we may understand blasphemy mocking lying cursing swearing c. and thus even Gods children out of humane frailty and through the remainder of sin in them are subject at some times to sin Moses spake unadvisedly Job cursed the day of his birth Peter swore and cursed c. but it s not their practice it s not their minde so to do they are heartily ashamed thereof Therefore must not their example be urged for the justification of the wicked whose continual practice is to use their tongue to evil The point from hence observable is this That Whosoever would have a good conscience enjoy Gods blessing and partake of good days here and eternal life hereafter he must refrain his tongue from evil we must labor to have a good tongue The Law of God bindes the tongue as well as the hands neither can a bad man or ungovern'd tongue enter into Heaven If any man seem Religious and bridleth not his tongue his Religion is vain Again no unsanctified person can enter into Heaven the inheritance there is for the sanctified ones but whoso is not sanctified in tongue is not sanctified in heart 1. This condemneth the most horrible abuse of the tongue by the most of the world that make no conscience what they say Their tongues are their own who should control them Multitudes abuse their tongues to Blasphemy quarrelling with Scripture jesting out of the Scriptures Swearing Forswearing Cursing and Banning idle vain and wicked talking on the Lords day so in railing reviling brawling miscalling in ribaldry filthy talk singing bawdy songs so in backbiting slandering talebearing guibing mocking c. Such declare unto all that they have rotten and unsavory hearts for out of the abundance of the heart the mouth speaketh their Religion also is vain they want a good conscience Their tongue is set on fire of hell By their words they shall be condemned for even of every idle word that they speak they must give an account and therefore much more of their blasphemous oathes c. yea even in this world they may look for some fearful judgement as befel Denis Benefield for blaspheming the Gentleman of Cornwal for swearing the Sheriffs man for slandering James Abbs one Leaver for railing on Mr. Latimer c. They that have any spark of grace let them lay to heart all their rotten vile communication which God hath registred say not Words are but wind true in some sence they are wind to blow up the fire of Gods judgements against us otherwise think not they vanish but know they are all upon record and repent that they be not laid to your charge else as the tongue is set on fire of Hell so will the whole body go thither as sure as God is in Heaven If any have been such evil tongued persons as Swearers Mockers Blasphemers c. but now from their hearts truly repent thereof and do wholly abstain from such speaking it s a good sign that all that is past is forgiven O repent of all thy vile words and for the time to come use thy tongue as a Trumpet to sound out Gods praise 2. As we desire to enjoy Gods blessing and good days with a good conscience let us have great care of our tongues and words To this end 1. We must get a good heart for what the tongue speaks the heart indites 2. We must pray unto God with David To set a watch before our mouthes and to keep the door of our lips 3. We must take heed thereunto and watch over the same for speech is a goodly blessing The want of it in any declares it no creature hath it but man therefore ought it not to be abused to the dishonor of God the hurt of our neighbors or damning of our selves God made our tongues good at first and fit to praise his name therefore must we labor that they may be brought to their first plight By our words also we shall be justified or condemned yea if we look well to our tongues it s a sign we have good hearts and that our Religion is not vain but powerful Again our tongue though a little member yet can do a great deal of good if well lookt to as To praise God Instruct men Pray Counsel Advise Admonish c. therefore it should be well employed as the Rudder for the Ship and the bit for the Horse contrarily if not well lookt to it can do a great deal of hurt as fire or poyson Oh it can dishonor God hurt poyson vex men damn our own souls and was our speech given us to such ends O let none make a small matter of words for God doth not so account of them neither let any say There 's no need of such perswasion to look to the tongue it s but a little member therefore easily ruled No it s an unruly evil Lyons and Bears have been tamed but never man ruled the tongue God onely can rule it by his Spirit It will do prodigious and monstrous things bless and curse God and men it daily affords such contraries He is a wise and happy
hereafter are made to well-doing as in Levit. 26. and Deut. 28. may appear 4. This brings us peace of conscience in this world How did David rejoyce when they offered willingly to the Temple Hezekiah when such care was used in keeping the Passover and the Eunuch when he was baptized 5. This brings us to eternal happiness in the world to come 6. It s the glory of a man when he is dead The godly Kings are yet commended That they did that which was good in the sight of the Lord this was their Crown and that which is to be desired of a man is his goodness For the extent of this we must do all good that we can and our places require having respect unto all Gods Commandments Thus did Josiah He did according to all the Law of Moses He that commanded one commanded another Whoso doth willingly pass by any one duty declares himself an hypocrite And who so lives in any one sin is guilty of the breach of the whole Law We must do good at all times Aguish fits of goodness as before the Communion or in afflictions c. God cares not for he will have us to be ever doing some good and ever fitting our selves to do more We must do good in all places not in the Church onely but at home in our Houses and Shops yea when we are furthest from home So in all companies we must do good or take good if we cannot do what we would we must do what we can it s some good to keep away evil We must do good to all persons all duties towards God publikely privately on his Sabbaths on other days so towards our Families Neighbors Friends Superiors Inferiors Equals We must do good as occasion offers it self yea towards our enemies that do us hurt as to our selves also and that in respect of body soul goods good name We must do good in our general callings as Christians by our holy conversation agreeable to our profession and by our Counsels Exhortatiâ—ns Admonitions Reproofs Prayers We must do good also in our particular callings as Magistrates Ministers Husbands Wives Parents Masters c. This is so necessary as that he which doth not good in his special calling is no good man We must do good also though it be hard and difficult so to do naturally we are prone unto evil and it comes off hand easily but to do good is harsh Gods Commandments are as a yoke to the flesh though easie to the Spirit a burthen to the flesh but light and comfortable to the Spirit To pray read instruct our families is painful so to study preach hunt out disorder set up goodness see the poor set on work and the like but as we would partake of the reward which is indeed great here and hereafter we must not shrink at this labor If one way will not serve the turn whereby to bring to pass our Religious purposes we must set upon another as they that carryed the man of the Palsie not being able for the preass to enter in at the door uncovered the roof of the house and through it let him down We must do good though we have no thank for our labor as Moses and Aaron on the peoples behalf whom they conducted out of Egypt though they were unthankfully dealt with yea though we have ill will and hard measure as they that seek to punish sin shall have of evil doers nay though the greatest be against it as Daniel prayed to God though the King forbade it and danger was to follow upon it Thus the Prophets spake the truth though with danger of their lives Elijah Micaiah John the Baptist c. Thus the Martyrs confessed the faith boldly though with loss of their lives We must do good also though we have few encouragements and small company such was Joshua's resolution nay though we be as it were alone as Noah in that generation Lot in Sodom Elias c. we must preach still though we see but little fruit of our labor We must do good while we may while life and means last yea and constantly and to that end many take up Prayers in their Family but quickly leave them off neither must we onely do good but we must do it well for even the best things in the world may be marred in the doing as Alms and Prayer by hypocrisie and opinion of merit and therefore we must be regenerate persons and by Faith be reconciled to God in Christ We must also do the same in a particular Faith and in uprightness of heart declaring the same by the reformation of our lives and this must be in obedience to God ayming at his glory and not seeking our selves either in our profit pleasure or credit c. all which must be done willingly 1. This sheweth the wretchedness of our corrupt nature that good being in it self so lovely and there being so many great Reasons to perswade us thereto yet our nature is most averse therefrom 2. This condemneth those which are so far from this that they be enemies to goodness The more Spiritual and holy any duty is the less they can away therewith as Prayer Meditation Conference with the godly c. nay they hate goodness in others whether Magistrates Ministers or private Christians yea are so wholly opposite to good as they are wholly given over to evil 3. This condemneth those who though they be restrained and break not out into evil yet have no heart nor love to that which is good They be no swearers nor disordered persons in their Families yet they do not pray instruct and do good in their Families they neither prophane the Sabbath nor yet keep it holy they keep not bad company yet love not the company of the Saints they spend not on wicked purposes and yet do no good with that they have they be no enemies to Religion but they be not zealous friends they be no maintainers of disorders in Towns yet do not zealously set themselves against such This is not sufficient to make a good man nor to see good days for Every tree that bears not good fruit shall be hewn down and the barren Figtree was cursed and the Servant that did no good with his Talent in the mean time he had done no hurt therewith was cast out It will not go for payment nor bear out any that they have done no hurt but what good have they done even we our selves will scarce keep a Cat or Dog meerly for this that they do no hurt except they do some good neither will we think well of those Servants who being negligent in our absence shall say We have done you no hurt have not robbed you of your goods railed at you wronged your children c. for that which they should also have been diligent
in their work It will be demanded of us whether Magistrates Ministers Housholders or others what good we have done 4. This condemneth all those that fail in the doing of good or in the maner thereof and so lose their labor and have no comfort of themselves as they that will do some good duties not others as Read not Pray come to the Word not to the Sacraments come to both but omit Family duties They that do not good duties at all times but take liberty to shake them off and banish them so did not David nor in any places haply devout at Church careless elswhere nor in all companies doing good onely as Saul among the Prophets nor to all persons some will seem to give God his due in the mean time dealing unjustly with men as some with civil persons are careful in this careless in that Others also will do well to strangers but not to their Families as others to their friends but cannot away with their enemies and others though submiss to their Superiors yet are harsh to their Inferiors so they that will then onely do good when they finde it easie to be done who yet in the mean time take great pains to do wickedly so they that will not do any good except when they may be commended for it and have good will for their pains so they that still say they will and they will do good but defer the same so long that death takes hold on them so they that think to do good in their end who should do it in their life the present time is indeed the time wherein to do good so they that do good for a while but after break off so they that do good things but in a corrupt maner without Faith and seeking themselves therein or meerly in hypocrisie All these mark me well that make their practice of doing good in this fashion it s as good never awhit as never the better I deny not but a good man may herein at some times fail through weakness or by reason of some temptation but whosoever usually thus doth doth bewray himself to be but an hypocrite and as he thus worketh so accordingly shall he have his reward with hypocrites 5. This serves for consolation to all those whose hearts are unfainedly affected to good and which are ready to every good God requires of them in their general or special callings at all times in all places towards all even in things most difficult and dangerous desiring unfainedly to do them in a right maner they do what 's good in the sight of the Lord hereupon they shall have comfort for the present and hereafter life everlasting Such are indeed of God 6. This is also for instruction to us all that we give our selves with greater diligence to that that is good and to do much good in our general and special callings taking pains thus to do both publikely and privately such as joyn not with us herein shall want their part in our comfort This shall be our Crown and will accompany us to life eternal the more good we do the more joy shall we have in our lives the more comfort in death and the greater glory in the world to come Let him seek peace and ensue it Another duty to be done of all those that would live long and see good days They must seek peace and ensue it Men that seek not peace shall not finde it and without peace what comfort can any have of their life Neither can any enjoy eternal life that seek not after peace for God is that God of peace and all that are his must love peace and therefore hath God given us his Gospel of peace as to reconcile us to himself in Jesus Christ so also to teach us to live in peace one with another We must therefore not onely keep it when we have it and accept it being offered but wanting it seek after the same seek after it as covetous men do after Money the hungry after meat Hunters after their prey if it run or fly from us we must run and fly after it This is again and again both commanded and commended is a fruit of the Spirit and of the wisdom that comes from above Now we must seek after peace 1. By living innocently and harmlesly with our Neighbors such as harm them either in word or deed are enemies to peace 2. By living helpfully and doing good in our places as Magistrates Ministers c. 3. By passing by such small wrongs as are done unto us not so much as taking notice thereof and for others of more moment to compound them of our selves or refer them to indifferent neighbors which notwithstanding if they must needs be determined by Law must not break off peace or occasion the omission of any neighborly duty 4. By parting with some of our right to have peace Herein we must not stand upon terms though haply it were fit our adversary should come to us as being Yonger Inferior in place or who first gave the cause of offence yet rather then contention should continue we must pass by all those and go to him even Abraham yielded to Lot And this we must do nor with some persons onely but even with all not with the rich onely but the poor also as being our fellow servants members of Christ as we are and such of whom we may stand in need both in prosperity and adversity neither with the meaner sort onely and not with the rich and wealthy as if it were of a brave minde to stand out with them and not to regard them but with the one as well as the other yea nor with the good onely though with them chiefly but with the bad also even Abraham maintained peace with Abimelech yet so as that we may keep our peace with God not consenting with them in their evil nor doing evil or neglecting our duty for their good will A just War is better then an unjust Peace A Nation may have with Infidels a League of Peace though not of Amity so we must have peace but not with ill conditions to yield to unlawful things Wo be to that peace that makes partition with God and breaks the peace of our own Conscience our Savior Christ came not to bring such peace but the Sword It will be better by being faithful to have favor with God and peace in our selves though we reap the ill will of our Neighbors then that God should curse us for our unfaithfulness and the wicked also in Hell for following their ways Thus must Husbands and Wives Ministers and People c. keep peace one with another otherwise we must be contented rather to be counted troublesom and breakers of peace This we must seek after 1. Because it s so pleasing to God he is the God of Peace and by the Spirit often
and lightly gone sometimes also because the time is not yet fit A Childe would have the milk though but newly come scalding off the fire The unruly Patient would have the Plaister taken off as soon as it begins to smart such are we but God will hear and help in the due in the best time Sometimes the Lord grants not at all what his righteous servants crave Why because he cannot or is not willing nay because it s not good for us as if a childe should ask a knife of his Father he would deny it If for matters of soul as deliverance from temptations the Lord answereth not our petitions he yet gives strength to resist them as to the Apostle Paul which is far better for it s no mastery to have no temptations but to overcome temptations and to have no hurt thereby If for outward things craving freedom from crosses sicknesses loss c. the Lord doth not free them but gives them some Spiritual grace profitable for their souls this is far better then that they asked If one should ask silver and have the weight in gold given him what wrong were done him So if one in stead of health and long life here should soon dye yet to be translated into Heaven and there to live for ever sometimes we ask a greater measure of outward things then the Lord grants but yet gives us a contented minde and assurance of eternal riches in Heaven either then he grants the thing we desire or gives us a better in its stead and so not break promise with us 1. This sets out Gods wonderful goodness and mercy that will vouchsafe to stoop to look so low as to look to such poor unworthy Creatures as we are what are we dust and ashes sinful men and women and what is he The infinite immortal God the Lord of the whole World most holy and most pure This comes by the means of our Lord Jesus Christ in whom we are accepted 2. This is a singular comfort to the righteous that God hath not left us in this world of trouble without any means to help our selves No he hath left a mean in our hands to help us in whatsoever distress he sets us on work to pray and hath promised to hear and help Hereunto hath God annexed his promises neither is there any case wherein prayer cannot help us O this is a wonderful encouragement to us in all times in all necessities If by prayer we fly unto God there 's remedy If we need any grace as we do continually God upon our asking hath promised to give it The like may be said of patience meekness humility a tender heart and the like O that we should be so often wanting unto our selves how much grace and how much good have we lost for want of asking God hath infinite store neither is he loath to part therewith he hath it to bestow and it s his glory to bestow it He hath made the way offers to teach us to pray and promiseth to hear us and yet what dulness is in us how seldom pray we Many of us can go out in the morning without prayer neither have recourse unto God all the day long He is more forward to give then we to ask and yet who hath the benefit not he but our selves we shut out our selves when God hath opened the door we know not what we have lost when we have lost a prayer when we have neglected it upon every trifling occasion We feel not our wants we prize not grace we consider not the worth and excellency of prayer We trade to the Indies and other dangerous places for gain and that with great hazard there 's no hazard to Heaven send but out a well prepared prayer it never returns empty If we be in sickness we rest too much on the means and too little in prayer so for our callings as also for deliverances out of dangers we make friends but pray not at all 3. Be we hereupon stirred up to be more frequent in this duty and to make more account of it for Grace for Wisdom for help in danger for a Blessing in any thing we go about what other means soever we use let prayer be one let not that be left out This can do as much much more then any other onely keep our prayers in good tune as horses be kept in breath If we thus do we shall assuredly obtain onely we must wait Gods good leisure if we obtain not that we pray for we shall have better in the stead of it If we finde them granted we must with Daniel and his fellows return praises yea besides our own prayers we should have a stock going in sundry godly friends hands to get their prayers for us always but especially when we are in extremity If any thing in the world help it s this But need we go seeking to Saints departed If the King should call us to him and encourage us by promises were it not folly in us to seek up and down for a Nobleman to help us to speech with him 4. This setteth forth the difference between the righteous and the wicked Those are dear to God his Favorites near great in the Court of Heaven These he cannot away with their persons are odious and so is their service they either pray not at all which is usual with prophane wretches or pray without understanding as Papists and ignorant persons who do not minde what they pray and how should God minde their prayers if they do not minde them themselves or come in hypocrisie their hearts being in the mean time far from God or come in their sins and so God abhors them for he hears no sinners or never come but in their misery and that neither out of love to God or hatred of sin but fear of punishment or delay the time so long that it s too late ere they come as Esau and the five foolish Virgins These be Rebels they live at staves end with God stand out and will not come in to the pardon How should God hear them nay their prayers if they make any are abomination Whatsoever befals the wicked as evil enough may befal them every day yet they have no help What shall they do in their misery They may murmure and rage against God bear out for a while by head and shoulders as it were or lie like blocks and languish or run to Endor to the Devil for help but God they have none to go to nor prayer that will be accepted whatsoever become of them Contrarily the righteous cannot be miserable as long as he can pray put him down into a Dungeon and chain him by the neck to the ground yet as long as he can pray he is happy and shall have comfort and that deliverance which shall be best for him He hath Gods promise for the same and that will not
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
his conscience he disswaded them therefrom so Davids conscience told him that he should do ill to kill Saul and thereupon would not give ear to those that perswaded him hereto Thus being tempted to Lye Deceive Swear Prophane the Lords day c. the conscience tells us that its evil so to do Again being called upon to any good duty the conscience tells us its good and provokes us to do it Why then Conscience is a Puritan if it do thus is not this corrupted as well as the other faculties O yes therefore it gives judgement very weakly and imperfectly in all but especially in the unregenerate and especially in the most ignorant and most wicked yet it retains some part of her office and power and will be doing as its enlightened and therefore it will give this judgement in foul and gross things in the worst of all as when they go to commit Murther Adultery c. or tell them on the other side they should go to Church c. but in the regenerate it doth much good work it s as a guide to conduct us in our way and whereby we shun all by paths It s a bridle to keep us from sin and a spur to goodness it s joyned in Commission with the Spirit of God they are obeyed or rejected together 1. Our duty then in token of our thankfulness is That we listen to the voyce of Conscience and be ruled by it we must take advice thereof ere we do any thing If we will not be ruled thereby but do contrary thereto it will one day exclaim against us when God shall judge us for our disobedience Why did not I give thee a Conscience to tell thee of these things will God say Yes Lord shall Conscience answer I told him it was naught and yet he would do it I told him such and such a thing was his duty and urged him to it and yet he would not give ear but put off the time from one day to another he would not repent have prayers in his family c. such shall then be stricken speechless Most are so eagerly carried after their passions and unruly affections as that they do not hear the voyce of their conscience the noise of those drowns the voyce of this 2. Even natural men have a light of conscience urging them to good and restraining them from evil None so evil but they have in them some light by which conscience is set on work to advise or counsel to the doing or avoiding this or that good or evil it s therefore no note or sign of grace in any because their conscience doth thus and thus This is in meer natural men from the light and knowledge that conscience hath of things good or evil yea oftentimes so forcible are those stirrings of conscience in them as that it keeps and restrains them from many sins which they are inclined to and would otherwise commit and puts them upon many good things which it urgeth them to which of themselves they have neither will nor power to do not from the love they have of the good or hatred of the evil but becaâ—se they would please Conscience which will not suffer them to be at quiet till it be obeyed this they may do and yet in the mean time may be onely in the state of Nature for though here they obey Conscience yet they do it not for Conscience sake Their obedience ariseth not from the purity and holiness of the Law of God but from fear of men from discredit or shame from hope of reward desire of ease or the like If there were no other cause to move them to enter upon good duties or to restrain them from doing evil but the Law of God they would not yield that obedience to Conscience which now they do And thus conscience gives judgement before things be done For its judgement after our Actions It then gives sentence This was well done This was ill done and not so onely but with an Absolution or Condemnation This was well done therefore you are innocent in it and deserve neither guilt nor punishment This was ill done therefore you are guilty and have deserved Gods wrath hereby Samuels Conscience spake for him Whose Ox have I taken c. Pharaohs against him I have sinned c. Thus is Conscience as a Judge acquitting or condemning us yea a little God as it were in the midst of man giving sentence beforehand as it shall be at the Tribunal seat of God on the last day If it acquits us then it worketh Peace Joy Comfort Boldness if it condemn us especially forcibly O then it causeth shame as in Adam when he fled and hid himself in the thicket after he had offended so also fear yea in the midst of all jollities as in Belshazzar and at small things as the shaking of a leaf so also sorrow which the world judgeth to be melancholy whereas it is far otherwise and yet both may and do often meet together yea desperation as in Cain and Judas and an universal distraction of body and minde the accusation of conscience are wounds to the heart Davids heart smote him A wounded Spirit who can bear They are as the gnawing of a Worm that never dyeth but lyeth continually gnawing at ones heart 1. If our consciences do excuse and acquit us bearing witness of the truth and integrity of our hearts of our hatred of evil our delight in Gods word and endeavor to please him above all things c. then may we rejoyce and be of good comfort the same being an infallible mark of our Salvation and may be bold in believing the same against Satan and all his discomforts There 's a great fault in many Christians though as the Apostle saith They know nothing by themselves but that their hearts bear witness with them of their care and faithfulness in all things yet are never the more comforted but are still cast down through Satans suggestions and lyes and their own unbelief If thine own conscience well informed according to Gods Word acquit thee why shouldst thou not be of good comfort you may be humbled for your failings yea deeply for your strong corruptioÌ„s yet for the main be of comfort if in any particular we have done well we may be comforted 2. Let us always keep our selves in well-doing that we may hear our consciences speak comfortably so may we keep a continual feast 3. If we have any thing lying on our consciences for which they boyl within us and accuse and pronounce judgements against us let us not make a slight matter of it but seek to God for mercy and to be discharged of it that so we may still conscience which then may be done not before Stop not the mouth of conscience as many do by mirth and toys this is but to delude thy self and delay time others let
comes not after humiliation nor proceeds from apprehension of Gods love but from a false imagination having no true reformation of life accompanying it Now that the consciences of such may be awakened here whilest there is help though usually most shun the same they must 1. Labor to be acquainted with Gods Law wherein they shall as well see the smallest as the greatest sins Therein they shall perceive their own error as who thought that they did love God above all and their neighbors as themselves that they did ever serve God and put their whole trust in him that it was lawful for them to swear so it were true that it was lawful to go to wizards that on the Lords day they might walk about their fields and do their other businesses and yet serve God as well as they that went to Church that they might do with their own what they list c. 2. Labor to know and believe that the least sin is damnation yet do most bless themselves in their evil courses and are not a whit moved by all the threatnings of Gods Word that thereupon they may be humbled and terrified and flie out of themselves to God for mercy which is the onely way to come to good To this end let them make use of the most stirring sermons meditate of Gods judgements go to such as are afflicted or lie on their death beds consider that there be thousands in Hell which have not committed the tithe of their sins and that if they themselves should dye suddenly this night their condition were miserable If any shall say My conscience hath been quiet all this while I do not mean to call my estate into question let such know that many go snorting to Hell and that a troubled conscience is better then a drowsie secure conscience for that may come to good the other is out of all possibility of mercy Indeed to stay in terror of conscience is fearful yet not worse then to have a benumb'd conscience there 's hope of them that be troubled of the others but a little Physitians prescribe their Patients sometimes to go to sea to be sea sick and that to purge away some ill humors for the health of the body no less needful is it to be soul sick for the welfare of our souls yet is it a common speech of most at the visitation of the sick Oh I pray do not trouble him he is in a very good minde c. but the Prodigals condition though he had ragged cloaths and a rent heart was better then his elder brothers and the Publican justified not the Pharisee Thus of the quiet ill conscience The stirring ill conscience is either when it stirs by excusing or by accusing Excusing upon the doing of some evil whereof John 16. 2. or the omission of some duty as the hearing of the Word Prayer and the liâ—e Thus was it with Saul when he was questioned by Samuel for not obeying Gods Commandment thus hath it been with some Papists when they have practiced Treason against their Prince and Countrey A good conscience doth excuse indeed but rightly not amiss in all things not in some onely for the maner as well as the thing it self Accusing and that 1. When it should not as an Idolator is troubled in conscience for leaving undone some piece of idolatrous service 2. For trifles and not for matters of weight as the Pharisees made great conscience of going to meat with unwashen hands but not of murthering Christ as Papists make great conscience of eating flesh on a fasting day who yet make no conscience of Whoredom Swearing so Civil persons would be much troubled if they should be but accused for wronging their neighbors who yet are no whit moved for prophaning the Lords day not coming to the Sacrament neglect of Prayer and the like 3. When it is forcible and violent causing horror and fear gastliness terror in the dark or at the sight of any of Gods Judgements trembling at the ratling of a leaf yea and desperation it self This though it be not good of it self yet turns to the good of the godly God brings them this way onely he leaves them not here but by the voyce of the Gospel doth relieve their mindes and perswades them to seek mercy upholding them with the hope thereof Some have checks of conscience but so as they can bear them out some again so as they cannot endure them Who so finde their consciences accusing them for their sins and know no pardon but their consciences still tell them of their sins and that their course is bad let such know that they have evil consciences which being let alone will accuse them worse If their consciences accuse them God is greater and knows more Therefore let them seek to pacifie God and their consciences too To this end consider That God hath provided in his infinite mercy an all-sufficient remedy in the death and bloodshed of Jesus Christ then which there is no other way to satisfie Gods displeasure nor to stanch the terrors of conscience let such bewail and lament their state to Almighty God confessing their sins and judging themselves as the Prodigal for the same thereupon craving of him with strong cryes and humble prayers the pardon and forgiveness thereof To such as thus come in the truth of their hearts God hath made many gracious promises Thus suing to him he will in his own good time send down a comfortable answer This is the onely course to come to good to still conscience with forgetting our sins and mirth is but to deceive our selves to wear it out by head and shoulders it s but as the putting away of the tooth-ake with cold water which will still it for a little but after it reboundeth more violently this is the way to get peace After this will our consciences begin to be quiet and thereupon excuse and comfort Then will Faith purifie the heart and work an hatred of all sin with a continual care to please God in all things Then shall we be quite altered and changed from that we were I cannot but wonder at a number of men whose consciences witness against them who yet seek not to pacifie them by assurance of pardon but adde more daily unto their sins whose consciences bear witness That they have no care to please God but their way and works be naught assuredly their consciences will one day cry louder O lay up no new matter of accusation all the profit and pleasure that comes of it will be dear bought It s as to drink pleasing poyson it goes down pleasantly but afterward wounds the bowels If a man had never so much wealth yet if he have an ill conscience what shall it profit him It were as if a man had a costly banket rich apparel and attendance c. and one with a sword drawn were standing ready by
him to kill him This is a Bailiff to arrest a Jailer to keep safe a witness to accuse a Judge to condemn an Executioner to torment c. It s of all foes the worst they accuse to men this to God one may go from them sometimes but not from this It s an evil help in adversity which like Jobs friends troubles us more then all the rest It will be a woful companion at the hour of death and day of Judgement It s like a woful contentious wife when a man hath had trouble enough abroad coming home he findes more there O their life is no life that live with a worm gnawing within Thus what joy will there be of health wealth or whatsoever else yea as we are to take heed of this so also are we of a benumbd conscience the end of both being bad the one no less dangerous then the other Thus of a bad conscience A good conscience is an excusing and comforting conscience that speaks on ones side and that for well doing Thus have the Angels in Heaven a perfect excusing conscience So had Adam in his innocency and we shall one day have in heaven Now our conscience is but so in part as all our other faculties Some corruption remains therein even in the best and therefore doth sometimes accuse or excuse when it should not but for the most part it excuseth and witnesseth comfortably on our sides this is either a good quiet or a good troubled and trembling conscience A good quiet conscience hath these two parts an heart witnessing to us 1. The pardon of our sins past in the blood of Jesus Christ for as Jonah's casting into the Sea stilled the same So believing in Christ stills the most troubled conscience if we be justified through him who shall condemn and 2. Our unfained uprightness and care to please God in all things detesting all evil and bearing true love to his Word and Saints of the former read these Scriptures Job 19. 25. Romans 8. 16. Psalm 4. 6. and 32. 1. Gal. 2. 20. Cant. 2. 16. Of the latter these Psalm 26. 2. and Isaiah 38. 3. Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. They that believe most assuredly the pardon of their sins and walk most stedfastly with God they have the good quiet conscience at least so far as is here to be attained This is a wonderful Jewel a continual feast This causeth joy This causeth boldness to come to the Word boldness before God boldness also towards men let men say what they will we care not if our consciences witness truly on our sides yea boldness against the Devil who will lay much to our charge sifting us to the full O thou art a damned Creature will he say No Satan yes an horrible sinner and who hast deserved Hell fire I grant Satan but Christ Jesus hath paid my debt and delivered me If thou shalt scape Hell yet thou shalt never get to Heaven will he say for none come there but such as keep the Law O Christ hath kept it for me But he hath dyed but for a few whereof thou art none yes I am He dyed for none but such as truly believed in him so dost not thou Yes I do believe and do lay hold on his gracious promises But Christ dyes for none to whom he gives not power to become new Creatures so art not thou Hereunto will a good conscience answer boldly and so put Satan to flight This differs from a bad quiet conscience that comes from ignorance of their danger as a blinde man standing before a Canon this out of knowledge of Gods Word This is quiet upon examination that because never examined This is quiet upon good grounds that upon nothing but upon bear conceits This hath joy adjoyned therewith which that hath not That leaves one in deadness this quickens the heart to every good duty This holds at all times that driven away by the terror of the Ministery of the Word or by afflictions especially it fails at death and Judgement day A good troubled and trembling conscience is when one is perswaded of Gods love and the pardon of sin through Christ but cannot hold it firm and fast and this not in the beginning of their conversion onely but after they hold it with a wavering hand so doubtful and full of fears because of their unworthiness and the greatness of the mercy so that ever anon they are to seek and ready to faint And for the other their heart witnesseth the true hatred of all sin and care to please God in all things but herein they think they do nothing as they should and that they can do no good and even when they have done duties very carefully yet are they still troubled as if they did all for fear of pain and Hell and not for the love of God or out of self-love in hope of Heaven and to save their souls And because they finde some corruptions and rebellions they think that these spoil all their duties and that they themselves are vile wretches yea though they hate them deadly yet this doth not satisfie them they hate them not so much as they should Again they are so timerous and fearful whether they may eat this or that or thus much wear such good apparel do this or that go this way or that all which notwithstanding are lawful for them but they are so afraid to offend God that they often accuse themselves c. This is a good conscience though not so setled as were to be desired and as the other is This may appear by these Notes Such would not part with the comfort they have for the world nor be utterly out of hope and are glad when they can believe best They resolve to trust in God and serve him though he would kill them They are humble and both much and servent in Prayer They hang upon the Ministery of the Word hunger after the Sacrament long for the Sabbath delight in the Saints There 's no Physitian more welcome to a sick body then a godly Minister to them in time of trouble They walk usually more strictly then they that have more comfort and are more zealous and more afraid to sin and more grieve at sin in others So that this is a good conscience no less then the former Both go to Heaven the one in sharpness the other in sweetness run the way of Gods Commandments They be like to two Travellers through a Wilderness or in a dark night one of good courage afraid of nothing the other of a fearful nature afraid of every thing both which get well through So do these the one hath experience of Gods goodness in not being troubled and tempted the other of his power in being upheld that he is not swallowed up and overcome of fear and grief O that there were many such consciences And yet it cannot be denyed but
that the other is better as having more comfort in themselves and being more fit to do good unto others and yet they may scape some checks the others may meet with as Peter yea God seems more to tender these then those as a Father having two Children both beloved of him the one sick the other in health is most careful of him that is sick that he may recover To have a tender conscience checking us for the least sin idle words vain thoughts and the like as Davids for curting off the lap of Sauls Garment is a singular blessing and therefore to obtain it we must both see the odiousness of sin judging aright thereof and must bring our hearts to mourn even for the smallest sins 1. Let every man examine himself whether he hath a good conscience or not whether art thou assured of the pardon of thy sins whether doth thine heart bear witness that thou hatest all sin and art truly desirous to please God in all things as well great as small secretly as openly at least in the deep sence of thy misery art thou wearied under it as an intollerable weight hearing of the onely remedy dost thou long after it above all the world art thou as willing to turn from sin as to have sin forgiven to take up his yoke as to be refreshed by him If not thy case is fearful What have we if we have not this It s our duty then to labor for it and not rest till we obtain it What may not incite us hereto It procures Joy Peace Comfort Boldness before God and men such are bold to pray unto God bold to crave others to pray for them It s comfortable in prosperity a sweet companion at home and abroad night and day it s a sweet companion in adversity like a good wife by her kindeness chearing her husband when he comes home who hath been much turmoild abroad another Simon to bear a piece of our cross yea in the greatest crosses this assureth us that yet God is our Father he visits us in love he will assist us and at last deliver us It s a Castle of comfort an armor of proof a continual feast an Heaven upon earth It makes a man embrace the flames kiss the stake and being in the fire accounts as if he were on a bed of Roses In death its comfortable when all things else forsake us then when our eyes are shut up yet through this we shall with Steven see Christ Jesus ready to receive us and shall say Lord now lettest thou thy servant depart in peace In the day of judgement it will make us lift up our heads with joy when we shall see our Savior Christ come to receive us into his heavenly kingdom O they that have a good conscience should make much of it as of their jewel and labor to keep it It may be easily lost and is hardly recovered as may be seen in David and Peter The first part of it namely The assurance of our Salvation is kept by daily renewing our Confessions Supplications and Thanksgivings To this end we must labor to know the will of God and daily to grow in knowledge by our diligent perusal of the Scriptures The 2 part of it namely our care to please God is kept maintained by a daily and constant resolution not to offend God and so we must both strive and watch against our frowardness worldly-mindedness c. and covenant and vow to do the will of God to the uttermost of our power Hereupon we must walk carefully as in the presence of God avoiding all occasions of sinning using all good means to keep us in a good course publiquely and privately being diligent and careful in our particular calling to the glory of God and good of our brethren 2. This reproveth those that having a good conscience fail as much in laboring to keep it as the World doth in not laboring to obtain it How do Christians go on carelesly without renewing their exercises of Faith and Repentance and so their assurance is to seek or else hold it at a venture and coldly our worst day in the week might be better then our Sabbath had we but the grace to use our time aright O how many are careless watch not give way to their lusts therefore fall into many evils and so wound their consciences very often which is dangerous A place often wounded or hurt will not at last be healed We dishonor God much disquiet our consciences give evil example to others by our frowardness impatience worldliness hard dealings c. Hence it cometh that the Word pincheth us evil tidings amaze us we are loath to dye and the day of Judgement is fearful to us 3. This may encourage and comfort those that have good consciences though they be timerous What God shews mercy even to men unworthy and though thy sins be many and great yeâ— hast thou to deal with him that 's able to pardon them Lose not that thou hast when we lose good consciences all Gods graces diminish and vanish away neither can we thrive any whit as is seen by daily experience But nothing can do us hurt as long as our consciences hold good then are we fit to live and fit to dye fit for the Word and Sacrament fit for death and judgement Thus of the kindes of conscience and so of conscience in general Having a good conscience c. Now of the Words in particular whereof I have laid down their coherence with the former and from whence may be noted That a godly conversation in all things is to be joyned to a bold and zealous profession of our Faith to our knowledge and profession gifts utterance and the like we must adde a good life these two be two Twins St. Paul often joyns them together neither must they be parted saying and doing the tongue and hand must accompany one another Reasons hereof may be these 1. God expecteth of us that where he reveals the knowledge of his will that we adde obedience or else we shall be beaten with more stripes Where God findes this he delights in it as in Abraham who is called The friend of God in David whom he calls A man according to his own heart so in Joh in Zachary and Elizabeth c. we finde the same commended The contrary God loaths as in his own people whom he did again and again advertise hereof 2. This will prove our profession sound and not hypocritical for hypocrites go a great way but its onely Faith that purifieth the heart and that our knowledge is not swimming in our brain but sound and saving knowledge purging both heart and life when we dare compact with any other and say Shew me thy Faith by thy works as I can 3. This not onely Gods children look for when we have got knowledge and come
denounced against Chor azin and Bethsaida may well fit us it shall be easier for them then for us Do we so requite the Lord bring we forth nothing but sowre Grapes Assuredly were it not for an handful for some small remnant yet left amongst us we might have lookt to have been ere this as Sodom and Gomorrah our wine being as theirs for our sin is as theirs Most are like that ground which beareth thorns and bryars whose end is to be burned the means they have will but encrease their sin and damnation 2. This rebuketh many whose fruit is nothing meet for him by whom they be dressed we live not as if we were in the noon-day but in the twy-light our conversation is not such as becometh the Gospel 3. For such as have received special favor from God and made their Covenant with him of true obedience they must walk far otherwise then the men of the world They must not be covetous as they that know no better inheritance then the world they must not be proud as they that know no better garments then these rags and clouts being altogether ignorant of Christs righteousness So we must not talk of worldly matters on the Lords-day as heretofore we must not spend our time in gaming sport or too much merryment or idleness as before If we be guided by the Spirit of God which the world knoweth not let us shew it by our fruits and so much as we hope to differ from them in our latter end so let us differ now To have wrought the will of the Gentiles This is not meant of every particular person of the Jews that were written to in this Epistle that they thus walked as the Gentiles and it may be some of the Gentiles were restrained and lived soberly but this he understands of the body of them both But how came they to live after the lusts of the Gentiles They lived amongst them and so became as bad as they Whence note That Bad company is very dangerous Solomon forbids it and so doth St. Paul David also clears himself of it he could not away therewith See Prov. 1. 10. and 23. 20. and 24. 1. 2 Cor. 6. 17. Psal. 26. 4. and 119. 63 115. In the Law its forbidden to touch a thing unclean as a dead corps This did morally signifie meddling with sin and sinners Using bad company we can neither keep a good course nor a good conscience we shall quickly learn their evils we being apt schollars hereto and our nature like tinder and gunpowder readily set on fire None can walk in the Sun but shall be tanned nor touch pitch but he shall be defiled nor be in a Mill but he shall be dusted nor dwell with a Collier but he shall be smutted so cannot any frequent the company of wicked men but he shall be harmed hereby yea how can any converse with such and not be accessary to their sins at least through their untimely silence not reproving or admonishing them for the same and so consequently partaker of their plagues O then as we would avoid the company of those that have the plague lest we be infected thereby so le ts shun the company of those which are tainted with foul sins lest destruction come upon us The Lord calls upon us to come out and depart from such Jehoshaphat escaped narrowly with his life for being with Ahab and questionless not a few have smarted for being familiar with the wicked When we walked in laciviousness lusts Hereby is meant all sorts of uncleanness and the provocations thereto as fidling dancing mixt sports of men and women filthy talking ribald jesting unclean songs lewd ballads whorish apparel idleness c. These are so common that it s even a death to people to be held from them we can scarce see a yong man or woman in whom some one or other flag of wantonness hangeth not out Are not these works of darkness shall such inherit the Kingdom of Heaven O that the disorder of such were pulled down and that they would in time repent of their wantonness and lusts which will else cost them full dear one day and was never so sweet but it will prove as bitter Excess of wine Another lust of the Gentiles which we are to avoid the immoderate use or rather abuse of wine and strong drink Wine is the good creature of God made for good use and God hath given us liberty to use the same and that both ordinarily according to our ability so as it may be for the health of our bodies and strengthning the same the better to serve God in his worship and our callings and in time of weakness of body or minde and extraordinarily as in times of great and solemn rejoycing so of thanksgiving to God for deliverances and mercies and at marriages or such meetings of friends wherein not onely what 's for necessity is allowed but also what 's for delight and so a more liberal use thereof then at other times yet even then moderation and christian sobriety must be retained we must no further make use of wine but as thereby we may be fit to praise God or otherwise to do good But the excessive use of it to drunkenness is abominable and often prohibited Besides it s not onely odious to God and so all good men but it s even vile in the eyes of the Heathen insomuch that they have made many severe Laws against the same and uttered many excellent sayings against it It puts God as it were ouâ— of place and makes one's belly his God for that he serves more then God cares for it seeks to please it more then God nay to satisfie it he cares not to dishonor God It s also a wicked abuse of Gods benefits and a means to dishonor him which ought to allure us to love and serve him it makes a man also unfit for Gods service we be unfit at the best but when the head and heart are oppressed with drink we are then as blocks and beasts unfit for any good work in Church or Common-wealth unfit to govern or be governed unfit to follow our Callings yea unable to cover our own nakedness as it was with Noah Hence it is that Magistrates and Ministers whose callings are of greatest use and necessity do flatly forbid it it makes a man also fit for all evil as to swagger swear curse rail mock to talk filthily to scoff at Religion and the Servants of God to commit whoredom as Lot to quarrel fight stab kill daily experience shewing most frays proceeding from the pot to thrust their wives out of doors beat their Children play the mad men fill all places with filthy vomiting c. It s reported that one being tempted to whoredom murther and drunkenness and thinking that he must needs yield to one of them for that adultery
was dishonorable and dangerous and murther most odious and fearful he gave way to the third which was drunkenness but then when he was drunk fell into both the other for having committed folly with another mans wife the husband coming in he killed him This puts out the eye of the soul and takes away the use of Reason for a time even that whereby a man differs from a beast and indeed makes a man so that being drunk he knows neither what he doth nor what is done to him as it fared both with Noah and Lot For a man to cut or hurt his own flesh were bad but to hurt the principal part the soul how dangerous is it That were but as if one should kill a Subject this as if he did take the Prince and binde him hand and foot and turn him out of his place of Government Who would put out his bodily eyes but too too many do thus put out the eyes of their soul. This disguiseth the body which is Gods workmanship and comely and ought to be preserved in holiness and honor and kept as a Temple for the holy Ghost and makes it the stye of the Devil From hence are red eyes an inflamed face a swoln body the hands quiver the feet reel and stagger yea it not onely disguiseth but endangereth it it dulls the wit spoils the memory breeds diseases Dropsies Imposthumes Palsies oppressing and drowning the natural heat before the time as a Lamp with too much oyl or a candle thrown into the water ere it be half burnt and so bringing untimely death They that are addicted hereunto are self-murtherers and though they had need to prolong their lives while they can unless they were fitter for death yet do they long as it were and hasten to be in Hell This is a stinking sin both to God and all good men It s a wicked abuse of Gods Creatures appointed to be received with prayer and thanksgiving to the glory of the giver thereof It s a wasting of the portion which God hath given us whereby we might live comfortably and do much good to others in Church and Common-wealth O how many do hereby squander all away rob Church Common-wealth Poor yea their own Families their Wives portions and Childrens Patrimony all going down their throat What cruel murtherers be these If he that provides not for them is worse then an Heathen then what is he that having already wherewith to maintain them thus pulls it as it were from them This also is a wicked mispending of our precious time This brings infamy and reproach with God and men This brings beggery along with it many having spent all on strong drink in their youth are fain to drink water in their age This hath wo sorrow and wounds attending thereon Many in their drunkenness have been stabb'd as others have come to the gallows for that they have done in their drink yea custom and continuance herein breeds not a delight onely but from thence another nature and a kinde of necessity upon the body that they cannot leave it they swallow not the wine so much as the wine swallows them up and they are buried in wine as unfit for any good as one that is buried to do the work of a living man Hereunto may be added that as there are fearful judgements threatned against this both in respect of this and the life to come for the cup of the fierceness of Gods wrath is prepared for such to drink to the bottom and the full Vials of his judgements will be poured out upon them eternally so amongst others this is the main that they seldom or never repent I have known some toucht at the Word because of this weep for it promise yea vow against it who have yet again fallen into company and could never get out 1. If this be so horrible a sin what shall we say to the Land wherein it is grown to such an horrible height and to abound in such a fearful sort It was wont to be the sin of other Countreys now we have got it and may we not boast of our gettings think ye It was wont to be rare but is now common in all places wont to be done in a corner and the parties ashamed thereof now it staggers abroad in the open streets none being ashamed of the same wont to be the sin of base ones according to the Proverb He is as drunk as a beggar but now it s the sin of Gentlemen and herein our Yeomens sons exceed to the wasting of their Revenues St. Peters argument were now a very slender one for men rise early to drink strong drink yea men are now grown into such an horrible height of impiety as that they labor and strive to excel therein they get Beer of extraordinary strength and call it by names Snapdragon and which is most horrible Blasphemy Hosanna in the highest c. drink by the yard by the dozen in pails in crooked horns that cannot be set down make matches who shall drink each other drunk under the Table O fearful Is this the fruit of the Gospel and of this peace and light It s indeed a work of darkness though it abounds in the light of the Gospel a lust of the Gentiles and so not beseeming Christians Do we marvel at unseasonable Weather at Famine and Scarcity c we may rather wonder at Gods patience And were it not that our Governors and the chief of the Land have taken it to heart and Enacted good Laws to suppress it both by prescribing a penalty upon it and preventing it by diminishing of Ale-houses the sinks of all disorder and mischief and by forbiding excessive strong Beer and enjoyning a moderate size thereof c. We might have looked for some notable judgement of God but when men of authority take sin to heart and seek to punish the same then God takes it well and is pacified Contrarily when Magistrates have not grace and courage to put life into his Laws by the due execution of Justice the Lord is enforced to take his rod into his own hand 2. This condemneth those which are addicted unto this sin of drunkenness What Think they that God gave them their souls and bodies their goods health wealth his good creatures and their precious time to use thus hath he bestowed on them the days of the Gospel that they should make themselves Beasts unfit for any goodâ— what answer and account think they to make to Almighty God for these things They may justly fear some notable judgement from God to be inflicted on them as of late there hath been on divers and do not these things affright you dare you go on in the like were they not sent for your admonition and to be warnings unto you Awake therefore you Drunkards and howl humble your selves on the knees of your soul confess your horrible wickedness to Almighty God
they are so toiled by the world that they sleep thereat or if they do hearken they do but mock at least go not away much the better their mindes being all the while ranging and they hearing onely as one in a dream Hereby also they neglect prayer and are either kept from the Sacrament or come prophanely hereby also do they infinitely break the Sabbath as in buying selling riding talking of worldly matters c. Thus also many Parents through niggardliness spoil their children for want of education Migistrates take bribes to prevent Justice Ministers ingross livings people pull away their Ministers maintenance servants deceive their Masters Princes pole their Subjects and Subjects withdraw their taxes and dues from them Through this many lose their lives as Naboth There 's much contention both within doors and without for trifles so many women prostitute themselves and their husbands wink thereat because of advantage and many to avoid charge which as they think would come by marriage live in uncleanness From hence also what cousenages and deceivings do arise in buying selling letting hiring borrowing lending partnership c. what simony sacriledge bribery usury c how also are lyes multiplyed hereby and how many Tale-carriers are there meerly for this respect yea there 's no villany in this world so odious to God and man which through covetousness men will not commit and therefore it was no wonder that David prayed that his heart might not be enclined hereto O what a folly and madness is it for men to seek so greedily after these things which yet oftentimes are the further from them but admit thou obtainest them are they able to purchase for thee a pardon of thy sins Can they pacifie Gods wrath Can they prolong thy days one hour Doth thy Salvation stand in these mayest thou not soon be deprived thereof Shalt thou tarry long with them Is there not vexation in them If thou shouldest long enjoy them yet having no grace in thy heart no assurance of Gods favor no hope of a better life wo unto thee and yet this is the state of thousands They only minde earthly things having no regard of Heavenly or Spiritual Grace and so living here basely for a while without enjoying the benefit of that they have they are at the length snatched away and then the world strives for their goods and the Devil for their souls As an Ass that caries Plate all day at night is turn'd into a foul stable or bare Pasture to nob on Thistles and that with a galled back so are they turn'd out with a galled and guilty conscience and a soul laden with innumerable sins and so sink down to Hell there to be for ever and ever Art thou guilty hereof Repent endeavor to see thy folly confess cry to God make restitution of that which thou hast taken unjustly seek for pardon for grace for sanctification O that it might be said to thee as to Zacheus This day is salvation come to thy house Art thou free of this poyson beware thou beest not tainted herewith of all evils its the most dangerous and damnable and most hardly rooted out Esteem of these things as they ought but chiefly labor for your part in those true riches which shall never be taken away It s the fault of Christians that they seek the world too eagerly and neglect many good duties for it run into unwarrantable courses are unquiet contentious c. whereby they make themselves and their Profession to be ill spoken of O how ill doth this beseem Christians which have God to be their Father and Heaven for their inheritance and portion Fye upon it Is this to behave our selves Pilgrim-like we should carry our selves so moderately in these things that we may make the world see and say we have riches that they know not of as our Savior said He had meat his Disciples knew not of we must labor to grow in grace and covet the best things For the second part of sobriety which is in the use of riches when we have them it hath relation either to our minde when we esteem of them or our practice when we employ them as God requires 1. We must esteem of them but as they are and not set our mindes overdeeply on them as if the having of them were our happiness the want of them our utter misery Neither must we think the more highly of our selves because of them for goodness is that onely which makes us of account with God and good men when we go down to the grave we be all fellows nor ought we to trust in them as though they could be a Castle and Tower against whatsoever may come upon us Plague War Famine c. This is the common sin of the world yea even Gods Servants may partly perceive that their hearts rise as their wealth encreaseth O its hard for a man to keep down his heart that it swell not Nor must we be excessively loath to part with them when God sees it good nor cast down when we have any loss as if we had lost happiness O how many are thus grieved which were never grieved for their sins nor wept for fear of Gods wrath and condemnation we should grieve indeed for our sins or if we do not feel Gods favor or observe any decay in our love to God and goodness but not as worldly losses especially enjoying Gods favor and having through Christ an assured hope of a better life 2. We must employ them as God requires and that both on our selves and others our selves and ours For he that provides not for himself and his family is worse then an infidel and Solomon saith It s a good and comely thing for a man to take part of that God hath given him Jacob after he had served Laban many years began at the length to think of his own house But what base misers are they that cannot afford themselves or theirs necessaries in food and raiment They are diseased with an evil sickness They are Thieves to their backs bellies families neither are those prodigal rioters in a better case which waste and consume all in sports company keeping and belly-cheer they rob their wives their children their friends the poor and usually dye in the Goal leaving their children to misery Others as upon the worship and service of God and maintainance of the Gospel and Ministers thereof for the good of our own souls So upon the King and Commonwealth under whom we enjoy Peace and the Gospel as also upon the Poor especially the Saints See Deut. 15. 10. Psal. 37. 25 26. Psal. 112. Prov. 11. 23. Matth. 5. Luke 14. Heb. 13. And this we must do not onely of our superfluity but in some cases even of our necessity of our very Lands we are not Lords of our goods but Stewards for which we must be countable to our master This rebuketh those
ask not onely whether it be East West North or South but through what Shires we must go nay by what great Towns nay by what Villages nay we ask what turnings there are from such a place to such a place nay what marks we shall meet withal as Windmils Crosses c. And as a great mans servant sets not down onely received 100 or 500 l. and laid out so much in the gross but particularly what he received of such a one and what of another and what he laid out for this what for that c. so should we observe every particular and that throughout the whole course of our lives There 's no time for security or sin we must not at any time give way either unto evil or that evil one That we ought to be thus watchful may appear 1. For that we have within us corrupt and wretched hearts which continually lust after evil and are untoward to any good being also subtile and deceitful above all things 2. The Devil a most malicious and watchful adversary is at our elbows always yea in our best actions as he was at Joshua's right hand to resist him The world also affords many provocations 3. The love of God towards us in Christ pardoning our sins and calling us to the hope of eternal happiness being so wonderful and unspeakable must we not therefore so watch in all things as that we may do nothing to grieve so good and merciful a Father but be careful in all things to be acceptable in his sight 4. Our Lords coming is uncertain we must therefore be like the diligent servant with our loyns girded and lights burning we must be like the five wise virgins with oyl in our lamps attending the coming of our Bridegroom This is no more then Gods requires of us no more then Noah Henoch and Abraham performed they walked with God set themselves continually as in Gods presence in an heedful care to all their ways This is no more then needs if either we consider the price of sin the inclination of our own hearts and what enemies the Devil and world are to us Neither doth this watchfulness hinder us from any thing but sin from no liberty but that that is nought and hurtful and that we may as well spare as water out of our shoes it hinders not from our calling onely requires us to pray first now a whet is no let we shall speed the better all the day after it onely teacheth us how to be in our calling not as drudges to the world but the servants of God it hinders us not from buying and selling but from Craft Covetousness Corruption in the same not from company but from vanity and unprofitableness in company not from mirth but from vain wicked mirth so that it s so far from being a bondage that its blessed liberty Some think that thus we shall pinion and binde our hands behinde us and that this is too strait It s true to our nature that hath been used to so much liberty it will seem strait at first till we be accustomed to it and then it will be found easie and pleasant even as a new sute of apparrel though never so fit yet will seem strait at the first putting on which afterwards it will not Such pretences are but as a Lyon in the way of a Sluggard The benefits ensuing hereby are divers 1. It keeps from many sins whereunto else we must needs fall ere we be aware and so consequently from many sorrows both outward and inward from many crosses and troubles from many heart-smarts and wounds of conscience Whatsoever is a mean to keep a man from sin is a blessed friend of his 2. It keeps us from lying still in any sin and is a mean to raise us up by true repentance for if it cannot prevent it yet it will no suffer us to sleep in it nor be quiet nor go to bed till we have vomited it up and so is a mean to keep our hearts from hardness Lying in sin hardens the heart and provokes God against us so that when we would we cannot rise nor tell how to go about it and when we do yet we do not so easily obtain pardon and peace Often reckonings make long friends 3. It keeps us from falling into foul sins for lightly men fall not far at once but by little and little neither is this a small benefit for though every sin be hurtful to the soul yet great sins do it more hurt A little jerk with a wand makes us skip and puts life into us as it were but a blow with a Cudgel or Leaver dazles us so little sins make us stir up our selves and put more care in us through Gods mercy whereas great sins benumb and dazle the conscience 4. It makes us see the corruption and naughtiness of our own hearts and so to be the humbler as also to see Gods mercy in keeping us from so many evils whereof we are in continual danger that so we may be the more exceedingly thankful 5. It upholds our communion with the blessed Majesty of God and the peace of our conscience which is a continual feast 6. It s a special argument that we are the children of God All the while we do thus we go on in the strait way we do as few do as none but Gods servants none but zealous Christians do 7. It makes our lives the more fruitful to our selves and our brethren by many degrees 8. It makes us fit both to live and dye to live and perform the good duties that God requireth for a heart well ordered is fitter to pray to hear to come to the Sacraments c. our accounts be the sooner made and so it being done daily it s done more easily then if it be put off to a great deal together To dye as being always fit and ready for our Lords coming 1. This being a thing so necessary and profitable we have cause to lament that we have known it no better nor had acquaintance therewithal for alas not to speak of the common sort which look after no such matter but will do as they list though they smart for it eternally even among the people of God how little is it known that God requireth such a particular care and watch that it s a thing possible but rather impossible or at least most irksom and therefore content themselves with a general purpose to do well and if they be careful on the Sabbath day to look to their heart tongue and ways and keep within compass yet that they ought and must thus do on other days few think Hence it is that we fall into so many evils to Gods dishonor our own discomfort the ill example of others and reproach of our profession What though we have no purpose in the morning to do ill as some wicked have not yet may we not through want of watchfulness fal ere
those that be small ones it passeth them by takes no notice of them but treads them under foot for those that be somewhat greater it will be content with any reason for those that do touch us to the quick in our names and goods it will forgive the wrong and the revenge but yet it may seek his own right and due and that by the benefit of the Magistrate where note that he must see 1. That it be not for trifles 2. Not till all other ways more peaceable have been offered and refused 3. That it s then without revenge to the party or hatred and without denying any Christian duty to him love will cover a multitude of these committed by sundry men or i ft be by the same party As God covers our infirmities and accepts of our true desires and Parents put up much at their Childrens hands and do not revenge themselves by beating them by and by so must we by love cover the infirmities one of another By both these its evident and plain that there is but a little love in the world and that our selves are very short in this duty whether we try it by covering of faults against our selves or of mens faults against God O how the world rejoyceth to talk of the faults of Professors how will yong Professors be censuring whom they like not and what censuring and backbiting and slandering is there of one another what telling tales and talking one of another That we may cover mens faults committed against God we must 1. Minde our own matters 2. Think of better things 3. Rebuke the tellers of such things and stop our ears from hearing the same That we may cover their faults committed against us call to minde 1. That we be subject to offend them and need their forgiveness 2. That God requires it who forgives us a multitude of sins 3. That there can be no better argument that our sins be forgiven then our forgiving of others as there can be no better motive to God to shew us mercy then for us to be merciful 4. That Christ forgave those that wronged him If we can bear nothing it s a sign of little love O that we could think it a glory to forgive and pass by offences whereas we now count it a disgrace and that we are no body if we revenge not This hinders not but that we may admonish each other but that the Magistrate may punish faults committed but that the Minister may preach against sin Neither doth this warrant that we should slatter or daub one another yet must not we point out a particular person unless it be upon an extraordinary occasion Verse 9. Use hospitallity one to another without grudging THis is an exhortation to a particular duty of love we must be kinde and helpful to strangers especially such as are in affliction and persecuted for Religion we must harbor receive and comfort them at our houses or otherwise relieve them if it be most profit to them we must also be kinde and helpful to our own poor especially the best disposed of them comforting their bowels and refreshing them sometimes at our houses we must also lovingly invite one another to our houses for the further encrease of love and all this must be chearfully without grudging In the exhortation Use hospitallity one to another we will speak of the three preceding branches 1. For strangers we must be kinde to them that being of other countreys are in want or flye for Religion and come to us for shelter which do either forsake their Countrey for their conscience or be thrust out of their Countrey house and home especially for Religion This is often commanded as Exod. 22. 21. and 23. 9. Lev. 19. 33 34. and 23. 22. Heb. 13. 2. Hereof Abraham Lâ—t Job Booz Obadiah Rahab the widow of Sarepta the Shunomitish woman Cornelius Lydia Gaius Onesephirus c. were notable examples so we read of some that gathered for others and sent unto them in their necessity This Land hath done commendably this way in relieving the French and Dutch Reasons 1. God who requires this duty of us is merciful and accordingly should we be so 2. These with widows and fatherless are most shiftless most heavy hearted least regarded in the world easiest trodden down unable to requite good or resist evil therefore God hath taken the charge of them both to defend them from wrongs and to requite the good which is done them 3. We must not adde affliction to affliction that 's not to be endured but we must help bear their burthen comfort their hearts refresh their bowels It s enough for them that they are fain to forsake Land House Friends and all for Christ sake 4. This will keep them from impatience murmuring and many other temptations as also from falling into their Enemies hands bodily or from forfeiting a good conscience by recanting whereunto in likelyhood they would be driven through our unkindeness 5. This helps strengthen their faith in Gods promise that he will provide for them which forsake any thing for his cause when we use hospitallity towards such then is this promise fulfilled and we help them to believe 6. Hereby also we provoke them to break out into many praises to God and to pour forth many prayers for us 7. We know not how soon their case may be ours now if it were would we not be kindely used 8. Thus we shall express our thankfulness to God in that we our selves are not driven from our own homes 9. Hereby also we shall declare a good Testimony of our love and so of our faith for seeing they can never requite us therefore we believe it s laid up with God 10. It shall not be forgotten with the Lord but rewarded here and hereafter never did any lose by kindeness to strangers He that receiveth a Prophet c. shall receive a Prophets reward that is such a reward as a Prophet may be like by his office to help them to from the Lord so such a reward as a righteous man may help them to look upon all the forementioned examples and they clear the same But were there none here that Scripture Come ye blessed of my Father would suffice to draw us on to the performance of this duty O let us be ready in performing this duty let us put to our helping hand let us shore them up that they sâ—ink not Neither must we thus do onely to strangers of other Countreys but even to those in our own Land in the time of persecution So also if we hear of their great losses by fire or otherwise especially being authorized let us extend our charitable benevolence on them for their relief and though we our selves do not harbor them yet if we help to build up or repair their Houses c. we perform this duty Sundry among us do something tollerably that way but for the
mercies of others they are cruel It s a sign that those never tasted of Gods mercy which are altogether without the bowels of mercy Obj. O but if I could happen upon Angels in entertaining strangers then would I like well of it Answ. We do after a sort entertain Angels for they attend about those whom we harbor and the House is the stronger that night as Lots was yea we entertain more then Angels For he that receiveth one of these little ones receiveth me saith Christ Who would not be ready to lodge Jesus Christ if he were here If I could obtain a Son having none or being dead to have him raised from death to life as the Shunamite by the means of strangers or have my friends and servants restored to health I could like well to entertain them Gods Servants may obtain for us as great things as these nay greater even such things as may be for the good both of our own souls and theirs And if even those which in likelyhood have done thus onely in civil courtesie have not been unrewarded how much less shall they which do it for Conscience sake 2. For our own poor It s best to maintain them at their own houses with that which their own labor will not attain and not suffer them to go from door to door except when they bring home their work or come out upon occasion of some sickness to make known their necessities But many are forced out as being neglected at home Besides their maintenance at home its meet also for them of ability now and then to bid them home to their houses to warm them at their fires and that not onely at the Festival time of the Nativity of our Lord Christ but upon other occasions as the day of our deliverance from the Powder-Treason c. So its meet that every Lords day we should take home with us a poor body or two who are best minded most diligent in their Callings bring up their Children well c. to encourage them in goodness and that they may bear their burthen the more chearfully This is even in special enjoyned to us and required of us and thus doubtless did both Abraham and Job But how are the poor by most in most places neglected Hereof there are two chief causes 1. Wicked Covetousness which hath so prevailed with some that they are mad for the world and insatiable thinking all lost that goes besides themselves Some rich keep no house some have many Farms and for any good they do it were better they had none some live basely and miserably c. 2. Pride in building apparel sumptuous dyet whereby they are drawn so dry that nothing is to be had of them For the former they covet an ill covetousness to their own house it being the way to pull it down and for the latter their bravery will be turned into rags God blesseth not the Children of either the one or other The Fathers being ill Tenants and not paying their Rent God will turn out the Children O how many by sparing more then is right come to poverty Being merciless they shall have judgement without mercy stopping their ears at the cry of the poor they themselves shall cry and not be heard They send away the poor as Nabal did Davids messengers and bid them Go c. and it shall be said to them at the last day Go ye cursed c. If thou wouldst be merciful to the poor thou mightest be blessed in all thou puttest thine hands unto if thou wouldst sow liberally thou mightst reap liberally thy Children might be blest thou mightst have a good name and be mourned for as Dorcas thou shouldst not partake in the evil to come thou shouldst hear a joyful Sentence on the last day 3. For inviting one another It s a means for watering love much good comes by it and the contrary strangeness doth hurt In many places its neglected and that out of pride for they cannot or will not meet but with so great cost and variety that men be the worse for it a quarter after if Christians would meet like Christians for society and not for meat and be content with one dish or two it were much better and then it might be oftner This duty is required of Ministers and that elsewhere particularly as well as others for they be fittest to counsel and comfort strangers are easily found out and must go before their people in the practice of that they teach and shall thus both provoke others the better and make a way for their Ministery in the hearts of the poor If it be thus then it was doubtless Gods minde That a Minister should have wherewithal even a competent maintenance for himself and his and to do good to others It s the conceit of some That a Minister should live but meanly and as it were from hand to mouth and accordingly they do so pole from him that he can do no good this way But though they should not be pompous nor sumptuous nor rake after farms and wealth yet they must and ought to live in good sort as well as themselves Such as have skill in the Scriptures or have profited by the word or reverence the Calling of the Ministery will not otherwise judge For us if we cannot do as we would we must do as we can nor having ability must we bid set on the great pot in the mean while starving our peoples souls Without grudging The maner This is all in Gods account He will have the work done after his fashion else it s to no purpose though haply it be as costly and painful as he requireth to come to the Word Sacraments Prayer be good duties none better but the heart wherewith they be performed and maner of doing is all in all As the Gallants of our times though the matter of the Garment be never so good or costly regard it not if it be not of the fashion so in duties the Lord looks to the maner how they are performed This of mercy must be done without grudging that is willingly chearfully without murmuring or repining God loves a chearful giver He respects the widows mite thus given The people offered freely to the building of the Tabernacle and Temple and accordingly should we do in these works of mercy It s a great fault not of the world onely but even of Christians that are brought very hardly and heavily to perform these duties we ought to be so far from being grieved at them as we ought to be glad when any occasion is offered this way That we do the same chearfully let us do it in faith even be assured 1. That its pleasing and acceptable to God 2. That he will reward it abundantly were this encreased in us we would be glad of any opportunity to manifest the fruits thereof Verse 10. As every
pass to it at death so shall they have no stop at the day of judgement Among earthly Judges when a cause hath gone current on a mans side a great while yet at last either by corruption of Jury or Judge or by some evidence come to light not seen before all may be dasht and turn'd the other way It shall not be so at Gods judgement seat there will be question made of the damnation of some but no question made of the salvation of any of the godly But the difficulty is in this life it s an hard thing for a man to get to heaven called therefore a Straight gate and Narrow way a hard thing to come to be a Christian a converted person and an hard thing to continue therein and grow forward God hath much ado to bring us to grace and then much ado to hold us therein as he had a great deal ado to get his people out of Egypt and into Canaan sometimes themselves by murmuring lingering c. and sometimes others as Pharaoh the Red-sea c. proving hinderances thereto so hath he to get one of us out of the bondage of the Devil out of the Egypt of sin The Devil holds the world hinders yea our own wretched nature is not willing to come out What a stir hath he how many Sermons Threatnings Promises secret gripes of Conscience Warnings of the Spirit purposes to come out and yet keep in still ere we will yield yea how is God fain almost to pull us out by some crosses or sharp afflictions as the Angels pulled Lot out of Sodom how hardly are we throughly humbled for our sins when cast down how hardly comforted when we have got it how hardly do we keep it what a stir with our hearts to leave our old courses and take new and when we have begun yet what ado to hold out what revolting and backsliding hearts have we ready to wax cold and to linger after our old lusts so hard it is to do any good duty well The Devil like Pharaoh pursueth us and labors by all means possible to hinder us from all good altogether or from the right performance of it so also to draw us to all evil Then the world like Pharaohs Soldiers labors to hinder us by their ill example by ill counsel by vails of profits and pleasures and if these not by reproaches and troubles that it will raise up Our own Nature is worst of all as having a lingering after our old sins as the Israelites after the fleshy pots of Egypt sometimes we think like them we shall never hold out there be such lets in the way high walls and Anakims c. so that we get forward hardly as a man that were to go up a steep hill and had three great weights hung at his back so that we have such continual need of the Word Sacraments Prayer Meditation Conference Watchfulness that unless hereby we wax cold and grow out of order nay notwithstanding all these yet what ado to keep our hearts and lives in order and our selves within compass but we slip and stumble and grieve and up again and down again yea if the Lord to all these means should not adde some one or other affliction it would be yet more hard The Lord is fain to pull us with that strong cord also and this is chiefly meant here they are scarcely saved even because they are forced to be brought through many troubles so that as a man that is to climb such a steep hill as he cannot fasten his feet but is fain to get Daggers in his hands and sticking them into the ground c. may be said hardly to get up and as when two Armies fight for a Town one while one part prevails another while the other at last the better side prevails but notwithout much pains many wounds shrewd blows and continual labor we may say They got the Town hardly the like may be said in this particular Who knoweth not the truth hereof in his own experience how hardly canst thou be humbled how hardly drawn to renounce thy lusts how art thou fain to wrestle before thou canst do any good what continual need hast thou of prayer good company c. yea who knowing any thing seeth not he hath need of his crosses and that it was good for him that he was afflicted 1. This crosseth the most gross and yet most common conceit of the world that its an easie matter to be saved that there 's no need of such preciseness but that if men mean well God will be content and though one have lived badly yet at what time soever they repent for which a quarter of an hour is enough it shall be well with them and hence it is that the Word and our Preaching is of such small account and that so few take any pains to be saved but take pains for the belly and back and to grow rich c. Ignorant persons look not out but content themselves with a blinde good meaning without any part of a good life so prophane persons so worldlings so civil ones Though the Scripture requires us to labor strive give all diligence study seek yet will not they take any pains nay not onely so but they laugh and gibe at them that labor herein as fools or idle persons What art thou woful wretch that darest cross the Lord so directly He saith It s a strait way and few finde it and to this end bids Strive Thou sayest it s no such matter If it were as thou dotest Christ might not onely have spared those speeches but indeed the whole Scriptures for what use of any but to bid people live as they list and at last cry God mercy and all is well No God must make new Scriptures and chalk a new way to Heaven ere ever thou shalt finde that thou lookest for But what art thou that neither wiltst take pains to save thine own soul nor canst be content that others should Dost thou think that they be idle persons that take pains to hear the word O they could follow the world and that too hard but that they know one thing is needful Could they not sit at home in their chairs or keep their beds as well as rise and toil c. but that they know that they cannot so get Heaven but that they have need to use all means and that little enough though thou seest no such thing Indeed to lead a careless life to do good if it come in the way and if ill come in the way to be as fit for that c. a few Sermons and little hearing may serve for such a life but this is not the way to get Heaven If ever thou wouldst be saved thou must change thy minde and practice and believe the Scriptures that its a strait way and accordingly bend thy self to begin to take pains to see and confess thy sins to labor for faith to turn
to stir up unto the search hereof so there are wholsom instructions to be gathered which every one cannot finde out and an applying thereof for doctrine conviction instruction correction comfort c. this preaching is feeding This is often required as Mat. 28. 20. Mark 16. 15. 2 Tim. 4. 1 2. it s the note of a Ministers love to God and Christ Jesus and the Apostle calls for a wo on himself if he did not preach This is the Ordinance of God to convert souls by working Faith and Regeneration Acts 26. 18. Rom. 10. 14. 1 Cor. 1. 21. 3. 5. 1 Pet. 1 23. This is the means to edifie and build up and therefore called the Kingdom of Heaven This is the ancient Ordinance of God ever since the people so desired it Exod. 20. 19. whereof we have examples both in the Old Testament as of Ezra c. and in the New as of John Baptist our Savior Christ the Apostles c. This hath been powerful to this end and by this was the world subdued and this God is pleased yet to use 1. This condemneth the Church of Rome which maketh a company of Ministers but not to preach If they can say Mass and therein offer Christ as they say as a Sacrifice Propitiatory for the quick and the dead that 's enough 2. It condemneth all among our selves whereof there yet remain too many in this Land that are in the room of Ministers but feed not either cannot or will not preach the Word such are no feeders but starvers blinde leaders of the blinde Soul-slayers blood-suckers yea worse then Cannibals as living of the blood of Souls whereas these live on mans Flesh Davids abstaining from drinking of the water of the well of Bethlehem for which he longed so much as being purchased at such a rate may condemn these men How can they escape the forementioned wo 1 Cor. 9 shall they not have the reward of the idle and unprofitable Servant to be bound hand and foot c Howsoever they are to be reputed as Ministers and their actions be not nullities but may be sanctified to the people of God yet not being sent of God that is gifted and apt to teach they are no true Ministers of God neither can they be said to be good men unless they be good in their special calling They are indeed in the room of Watchmen but are blinde and cannot discern the enemy therefore suffer the people to be surprised Husbandmen but have no skill to plow up a fallow ground-ground-heart to sow weed c. Builders but cannot tell which way to hew a stick or stone for the Lords building Labourers but take no pains Soldiers but rather betray their people to the Enemy then fight for them Some of them be good fellows and set on the great pot and keep a good house which yet all do not and so think all well but what though they fill mens bellies if in the mean time they starve their souls nay though they live quietly keep hospitality make peace among their Neighbors yet they do not their duty if they Preach not O that they would give themselves to be feeders or else take to themselves any other calling rather then for a little advantage lose their own and peoples souls what a foolish bargain make they for a little piece of the world a mite in comparison to damn both their own and the souls of others Object But they read the word and is not that sufficient Ans. Reading both private and Ministerial is of great use but there 's no small difference between the same and Preaching when the Word is onely read people neither understand it nor have they power or will to apply it to themselves Reading is as a rich and costly garment folded up Preaching when its open and held out by the four Corners In reading we see it full of Majesty but when it s unfolded by Preaching we wonder at so much matter in so few words Reading is as the whole loaf Preaching as the cutting of it in pieces where every man hath his portion divided It s as the cracking of the nut and finding out the kernel This difference will appear plainly by comparing the knowledge and practice of those which live under those which are onely Readers with theirs which live under faithful and diligent Preachers 3. For people 1. If they have not this feeding at their Ministers hands they must count themselves grievously wronged complain to God as being ready to starve and pray earnestly and complain to them that be in place to right such things yea and that much more then if they were wronged in respect of their Temporal Estate But woful world most people care not for this are well enough content complain not hereof If their Ministers do but use them well in their Tythes they can swallow down any thing else nay in numbers of places the people like such best we may know by the Market folks how the Market goes Ask of those you meet with as you travel what Ministers they have what 's their usual Answer If he be a Reader We have an honest peaceable man true he doth not Preach but he doth what he can and we can desire no more of him c. but if he be a Preacher then We have a troublesome man some say he is learned but howsoever he hath troubled us all we were as quiet as could be till he came but now there is such finding of faults and such new orders as we are even weary of both and thus they had rather have one that will let them go on snorting in their sins not reproving them then a faithful Minister that seeks to pull them out of the fire pitiful Creatures If the King should make weekly allowance to a Town and the under Officers should defraud them of it would they not complain God hath appointed the preaching of his Word for the food of souls This is not distributed by divers who would seem entrusted herewith and yet who openeth his mouth in this case God would have us to be Seers but the world would have us either to be stark blinde that we should see nothing amiss to reprove in them or purblinde at least to see nothing but foul sins that stare men in the face for their pride covetousness or neglect of duties they must not meddle therewith God would have us cry aloud and set the Trumpet to our mouth and rebuke the world of sin but the world would have us either dumb dogs that should not bark at all either in hope of a crust or fear of a blow or else at least to bark at none but strange and monstrous sins 2. If they be fed they must look to profit thereby If their Ministers prepare for them good and wholsome food they also must prepare themselves and
in this world or else at the day of fearful account when they will be as glad to be rid of it again as ever Judas was of his thirty pieces he thought if he could get money he were made but when he had it he was never so ill in his life as then So was it with Achan Gehazi Ananias and Sapphira c. And for the time to come let 's beware lest any filthy lucre cleave to our fingers Note further That Lightly the Scripture speaks not of riches but with some checks If but two words one of them is to take off our mindes therefrom as uncertain riches deceiveable riches unrighteous Mammon It s hard for a rich man to enter into the Kingdom of Heaven and here filthy lucre This is that we should not set our hearts too much on them whereunto we are very prone but taking heed of covetousness neither too greedily desire them nor be insatiable in our desires nor too sparing from our selves and families nor niggardly to good and holy duties nor having them to set too much by them or put our confidence in them or be too much cast down in the loss of them c. To this end 1. Consider That covetousness is idolatry and so a most hanious sin withdraws our heart from God is the root of all evil will make a man break any Covenant the bane of godliness a throne that choaks the seed of the Word 2. That our life stands not in them much less our happiness yea that they are changeable and which even Reprobates have in great abundance 3. Seek after the favor of God and assurance of Salvation and lay up a treasure in Heaven and this will stay your stomack for these things This hunger will starve the other hunger when we have assurance of Salvation it will stay us as a man that hath well broke his fast hath no great haste to his dinner Heaven will fill the heart the world cannot Obj. Why then are many Christians covetous Ans. It s not their goodness If they had more faith they would be less careful of the world but if these be so being assured of Heaven what would they be if they had no assurance thereof 4. We must follow our Calling diligently and cast our selves upon God believing his promise He will not fail us neither forsake us Obj. But the world is hard we must therefore follow it earnestly which if we should not do we should leave but little for our posterity Answ. If we have faith to depend upon God he will give us by our lawful and moderate seeking that blessing that shall be best and sufficient both for us and ours and shall continue longer with our Posterity then more gotten greedily Verse 3. Neither as being Lords over Gods heritage but being ensamples to the flock NOw followeth the third duty of the Minister namely to give good example of an holy life to his people where pride is forbidden they must not rigorously cruelly or over imperiously rule them speak we first of that which is prohibited then of that which is enjoyned That which is forbid Ministers is pride and lordly carriage of themselves whereunto a reason is annexed even because the people be Gods heritage and portion Neither as being Lords Here note 1. That Ministers must not exercise civil authority and temporal power over their people but use a spiritual rule over them by teaching them and denouncing the judgements of God against them that do evil and ruling them by the Word of God and by spiritual censures to correct the stubborn and disobedient Our Savior Christs our Masters kingdom was not of this world and so not ours He would not be a Judge or Divider between two at variance about their inheritance Magistrates must rule by the Sword and we by the Word they by the Temporal Sword we by the Spiritual we must teach the people exhort perswade and commend men to God and pray for them and if any be obstinate to admonish them more seriously and if they reform not to debar them from the Sacraments yea if they have committed any notorious sin and live without repentance to cast them out of the Church and deliver them up to Satan These be more weighty and fearful censures being rightly performed then any bodily punishment we must leave other things to the Magistrate whose power is of God to rule with the material Sword Thus did our Savior Christ onely once as he was the King of his Church and not as a Minister of the Gospel he whipt out the buyers and sellers out of the temple So the Apostles exercised no other but Spiritual authority except Peter by special and extraordinary direction on Ananias and Sapphira and Paul on Elimas the Sorcerer In those times God shewed extraordinary works and miracles for the confirmation of the Gospel which we need not now And this was not usual for then they could not have served Demetrius Tertullus with all their Enemies thus A Reason hereof may be this one calling is sufficient for one man As the Magistrate must not encroach upon the Ministers office as Uzza did either a private man to expound the Scripture and administer the Sacraments so must not Ministers on theirs The action of Phineas was extraordinary and so no fit president 1. This rebukes the notorious usurpation of the Pope of Rome who not onely challengeth to be the Head of the whole Church and to have Supremacy over the same but also Temporal Jurisdiction over Princes and Potentates to set up and cast down whom he pleaseth to set them together by the ears to impose Taxes on them to exempt their Subjects from their Allegiance c. But upon what ground doth he challenge this Supremacy from Peter whose Successor he alledgeth himself to be But he is quite fallen from the Faith and Doctrine of Peter and if he did succeed him aright yet could he have no such authority for Peter himself had no such thing neither do any places of Scripture used to this purpose prove any such thing much less had Peter and Civil Jurisdiction over Princes and People which the Pope also challengeth from him But of this heretofore onely let us know that our Christian King and all other Kings in their several Dominions are Supreme Governors and that the Pope hath no authority to meddle with them all that hold otherwise as all right Papists do are Traytors in heart at least and can be no good Subjects let 's pray that all other Kings may shake off his yoke both in Spiritual and Temporal things and stoop to Christs yoke And let us know that God hath given no Civil authority to Ministers to rule the people by what Princes in their savor may bestow upon them and what they may lawfully receive from them and enjoy and exercise I mean not now to discuss neither
in my minde But I will not spend any time to approve or disapprove the one more then the other but speak something of both as in some such cases is not unusual nor amiss when both may very well stand and it be difficult to say which is the true meaning of the place this or that For the first The duties of people towards their Ministers laid down in the fifth commandment stand in these four things 1. They must reverence them for the dignity highness and excellency of their Calling in which respect they are termed Angels Stars the light of the world Gods Ambassadors 2. They must yield obedience to them in their Ministery 3. They must willingly allow them a sufficient maintenance that they may wholly without distraction attend on their souls 4. They must pray for them both that their Ministery may be fruitful and that they may long continue amongst them of those the second is the principal Namely that People must submit themselves to the Ministery of the Word in the mouths of their Ministers as we stand bound to preach so do you to hear and obey For Blessed are they that hear the word of God and keep it that are doers as well as hearers God hath not appointed us to Preach in vain but for the conversion of people The Ministery is ordained to work faith to convert souls it was the peoples request with promise to hear and do God hath yielded and sanctified it to be the onely ordinary means not reading not preaching by an Angel even the foolishness of Preaching by the hand of men to save them that believe If Ministers must be called to an account for Preaching shall not the people how they have profited and if a wo to us if we preach not is there not to them if they repent not For this cause our Savior upbraided those Cities wherein his mighty works were done not because they would not entertain him nor hear him as the Gadarens but because they repented not we have done you no good nor have you heard well till you have repented and be converted till you have obeyed from the heart the form of Doctrine delivered you The Law humbleth the Gospel woâ—â—th Faith both bring to a reformed new and godly life we hear aright when we go away pricked in our hearts Till then there 's no good wrought on us as appears by the Prophets complaints Isaiah 49. 4. and 53. 1. Jer. 6. 10. else no mark of Election faith being a demonstration hereof we make sure our Election by our effectual calling The Apostle also termeth the Thessalonians Elect of God because the preaching was not to them in word onely but in power and they received the word in much affliction and became followers of us c. and that they received his preaching not as the word of man but as it is indeed the Word of God not to hear and obey is rather a mark of reprobation as in Eli's Sons If we be Christs sheep we hear his voyce in the Ministery and follow him O what an excellent harmony would this make if Ministers preach faithfully and the people become converted and then built up in all obedience thereby 1. Then this rebuketh the woful contempt of the world at most hands for how few yield obedience thereto look in all Towns how many ignorant persons that have no knowledge neither will have any give their mindes to none but pul in their heads that they might not see the light that would glister in their faces who so blinde as he that will not see These are far from conversion This is condemnation that light is come into the world and men love darkness rather more then light So how many prophane persons that live in some known sin though some more outragiously then others as in Drunkenness Whoredom Malice c. That hear not though the Charmer charm never so wisely and do even stop their ears God knocks at the door of their hearts but they will not open his Ministers cry out against their sins yet they rush on every one after his own hearts lust and hateth to be reformed having a pardon brought and offered them if they would come in they stand out What will become of these having refused to hear a gracious voyce offering mercy they shall hear a fearful voyce denouncing judgement not hearing a voyce calling them to him they shal hear a voyce commanding them from him and as he called and they refused so shall they call but not be heard or regarded What shall these have to say for themselves Their iniquity shall stop up their mouth How many civil persons are there also that be not converted if they so continue they shall perish unless they be born again truly humbled planted into Christ obey in all things not in the duties of the second Table onely giving men their due but of the first also giving God his they cannot be saved What should I speak of worldlings that are so glued to the world as they savor not at all of Heaven or heavenly things no such thing can enter into their hearts either they hear not the Word at all or the thorny cares of the world quickly choak that seed What of Hypocrites some professing outwardly and yet living in some known sin others not so bad that yet fall far short having gone some steps and hoping that all is well These were never as yet truly humbled and so not converted so had not that that accompanieth Salvation these hear but not aright Every man therefore must examine himself how he hath heard and whether the Word hath been a means of his true conversion and whether he make conscience to submit himself to the precepts thereof They that can prove themselves thereby converted how comfortably may they go on walking in obedience thereto Contrarily the care of others is dangerous for think not that our preaching will go away unregarded or that it s no matter how you have heard Oh! Preachings and Sacraments be dangerous things life or death can do a great deal of good or as much hurt to them that obey its Salvation but to the disobedient it s the savor of death unto death This is a fearful sin in this Land and the cause of all our plagues by reason whereof we may fear worse Remember the wo pronounced against Chorazin and Bethsaida 2. This may be for exhortation to all that as they come and hear so to submit themselves and pray God to make his word effectual by his Spirit So shall God be glorified if of Lyons we become Lambs If won from Satan to God The Ministers shall rejoyce as having the greater Crown The Angels in Heaven will rejoyce having new fellow Servants yea God himself will rejoyce the Father as having a new Son Christ as having another member the Holy Ghost another
are like the yong man in the Gospel like the Church of Laodicea Thus the Papists think they have some natural strength in them to deserve the first grace and with the help of that to merit the next and eternal life Thus many boast of their Civil Righteousness Thus ignorant persons hope to be saved by their good meaning and good prayers and that they have a good heart in them and that they love God above all and their neighbors as themselves This is most detestable pride for a base and woful creature a lump of misery and sin to think himself good enough for heaven and to come into Gods presence whereas the childe of God sees he is not worthy to think thereof and wonders that he should be advanced thereto yet numbers of civil poor people think themselves not proud because they be not proud of apparel 2. It makes a man think himself worthy of the benefits he hath whereat he wonders not but rather that he hath not more and gives not daily thanks What pride for a poor woful creature that deserves every day to be plagued with one judgement or other yea to be cast to Hell that yet receiveth continual favors and goes his way with the nine Lepers and never returneth to give thanks 3. It makes a man account of the gifts or graces he hath that he hath them of himself or if from God yet for some worthiness in himself and therefore he useth them as he will to his own glory and seeks himself in his wit preaching speeches doings c. and so stands as it were in Gods light The proud man thinks he hath that he hath not as many a one thinks he knows much that knows nothing and that he hath faith repentance a good heart when it s nothing so or that he hath more of a thing then he hath by much more wisdom strength c. or what he hath he attributes it to himself as if he had it of himself or got it by his own wit and industry when it s onely given him and he but received it and so is but proud of borrowed cloathes 4. It makes a man think himself strong in himself to avoid this sin or resist this temptation or to do this or that duty and therefore prays not goes out in the morning upon all the temptations in the day goes to the Word and prays not so into ill company c. 5. Pride makes a man that he stoops not to God in his Word This is horrible pride when a poor mortal creature shall shake off the commandments of the most glorious God yet many living in sins even contrary to their knowledge think they be not proud 6. Pride makes men that they are not grieved when they have done wickedly they cannot stoop and be humbled they cannot see their sins at least nothing as it is and then pride hardens their hearts as if they could finde many ways to escape the hand of God 7. Pride makes men impatient under Gods hand for either they murmure blaspheme use unlawful means will not wait on God for an end as hath been already said or are full of revenge against those whom God hath raised up to punish them 8. Pride makes men curious to pry into things forbidden as the Israelites that would go out and seek Manna on the Sabbath day though they were told before they should finde none The men of Beth-shemesh would pry into the Ark Some there are that delight in curious questions some meddle with matters beyond their reach some with things out of the compass of their calling some also will not rest satisfied when they see what Gods Word saith in a thing but cavil and make objections against the same Thus in respect of God In respect of men 1. It makes men prefer themselves before others thinking more highly of themselves then of others looking on their own vertues and on other folks faults It makes men look for great Titles high Places and to be preferred and set up and strive and be discontent if they have not the same as Haman was vexed that Mordecai did not stoop to him The Scribes and Pharisees did love greetings in the Market-places and to be saluted Rabbi Saul would have Samuel honor him before the people the Disciples strove who should be greatest 2. It makes men unsociable and strange either scorning to be beholding to any or else too burthensom loth to help c. 3. It makes men loth to submit themselves to their equals or inferiors To their Superiors oftentimes they be most base and cunning which yet be lordly and cruel to their Inferiors and stiff and stern to their Equals they will not yield an inch If they take an Argument or an Opinion they will carry it away or else fall flat out If they be fallen out with any they will not yield a jot but look they should be sought to They are very contentious ready to offer occasion of offence thinking so highly of themselves and meanly of others that they are ready to embrace the least occasion stand upon it contend and will not be pacified 4. It makes men very ready to censure finde fault make light of others gifts extenuate and deprave their good actions aggravate their faults not considering either their own faults that they daily commit or their weakness and readiness to fall 5. It makes a man that he will neither ask nor take counsel being wise in his own eyes but would have every body do as he doth or follow his counsel else he is ready with Achitophel to hang himself in discontent nor will he abide rebuke or admonition 6. It shews it self in proud looks haughty eyes scornful speeches imperious commands stately carriage jetting and mincing as they go 7. Excessive apparel for the matter not fit for ones caling nor according to ones place and ability but quite beyond their degree Ladies like Queens Gentlewomen like Ladies Waiting Maids like their Mistresses poor Milk-maids as if they were the wealthiest mens daughters in the Countrey too garish and gawdy for the colour too full of slashes and cuts too soft and delicate especially mens so for the fashion new strange garish Fashion-devisers or followers cannot free themselves of pride Examples hereof The evil Angels Adam and Eve that would be as gods The Builders of Babel Pharaoh Haman Absolom Achitophel Nebuchadnezzar Herod c. This is a most wicked and dangerous sin hateful to God that which lieth open to his judgements as the highest Trees and Pinacles are burnt down with lightning stricken with thunder or overturned with winds This is odious to men humble men see and mislike it even proud men cannot abide it in others Yonder say they goes one will not give his head for the washing that thinks better of himself then all the Parish besides He hath a good wit but he knows it She is very fair but ye need
not tell her thereof It makes a man run into many sins into many absurdities and draws on many punishments It disgraceth all good gifts and so stains them as they become unprofitable It makes us uncapable of the grace of God as the hilly ground shuts off the rain therefore those profit not by the Word nor by the Sacraments nor can pray c. This is naturally bred in our hearts and very hardly rooted out it comes much either of abundance or of conceit and opinion of much usually or abundance If any have more Beauty Wit Strength Skill in any Calling Knowledge Gifts Wealth Authority or the like this makes the heart swell in a base or mean condition under affliction or misery to be humble at least in shew is nothing but in abundance of gifts to be humble this is a great grace and rare This is not onely in the common sort and wicked but haunteth even the Servants of God and riseth of the ashes of other sins when we have got the mastery over them and grace and ability to do good duties then pride thrusts in to make us think well of our selves as if we had done them by our own power and so even in our best duties there 's most danger of this Hence it is that the Lord leaves corruptions and infirmities in the hearts of his Children to hold them under Therefore are they so often foiled when they seek themselves most Hence many Christians of good parts are held in a poor estate lest they should wax proud yea if it prove very rank and bear a great stroke in them he lets them fall into some foul sin or some notable disgrace to cure them of pride for desperate diseases must have a desperate cure It s the Devils practice if he can no way else prevail with a man to win him to evil or to live in any sin but that he hath got good gifts and is careful in the use of them then he seeks to blow them up with pride as Enemies when they have long laid Siege to a Town and can by no means win it at last they undermine it and seek to blow it up with Gunpowder 1. Let us examine our selves concerning this sin this may be generally said and too truly that this Land is universally overspread with the same in a fearful maner How is Christ preached and how few imbrace him at least in their hearts and stoop to him How few use the gifts they have to Gods glory as acknowledging they come from him but seek themselves onely using their wealth wit skill c. as they list Universally men obey not nor will stoop to the word of God but do what they list whatsoever God saith How generally do men use unlawful shifts in their crosses what contentions stirs â—usts are between some about places what notorious pride and excess is there in apparel whereby we may justly fear the Lord hath a quarrel against us yea though we are in such a fearful state we think highly of our selves and as if our care had never been better cannot endure to be told that these are dangerous and evil times yea it s dangerous to say that these are dangerous times What measure soever we have of pride it s both dangerous and damnable If men trust to something in themselves if they stoop not to the word if they use unlawful means in their afflictions as good have Ratsbane in their bellies as this pride in their hearts If we be conceited of the good things in us take too much to our selves set too light by others think too well of our own strength lift up our selves above others be contentious censurers such as will bear no reproof proud in our speeches and apparel the least of this will provoke God against us 2. Let us labor to be purged of this deadly sickness The consideration of our matter Dust and Ashes our mortality and frailty that we may be under the clods ere the morrow our sinful state whereby we deserve that curse and all evils our readiness to fall into any evil the glory power justice goodness holiness and purity of God may disswade us from pride O take heed of pride the worm and canker of any grace and that which hinders the good our gifts might do God resisteth A warlike word is up in arms makes open war and professedly sets himself against the proud as the Angel that stood with a sword drawn to resist Balaam in the way See to this purpose Prov. 6. 17. 16. 5. 18. Psal. 119. 21. Luke 1. 52. 14. Reasons This stands in Gods light and robs him of his glory it s not Caesars friend the arch-Traytor Will God suffer himself to be spoiled of his glory by a poor creature God delights to disgrace them that think so highly of themselves and so lift up themselves above others so lest they should do too much hurt for if proud men get wealth and authority there is no hoe This also will be more taken knowledge of then if many inferior ones were cut off and will also prevail more for if God hath crossed and cut off those others will beware God resists them sometimes by taking away that they be proud of wit sending them phrensie beauty sending them deformity gay clothes sending them rags c. Sometimes he makes their pride become them ill and so they be noted and disgraced thereby Sometimes he makes their gifts unprofitable and blasteth them that they dye foils them when they seek themselves most lets them fall into some foul sin and so shames them or crosseth them by some punishment or other c. God will cast dung in their faces and besmear them he delights to disgrace such Call to minde the forementioned Examples of the evil Angels ths Builders of Babel Pharaoh Adonibezek c. and how God set himself against them 1. If we observe any to be very proud do not we envy them but rather pity them for God is their enemy and their destruction cannot be far off 2. As we would avoid destruction let us take heed of pride and labor to be purged of it more and more let us resist it and stamp it down God will not give his graces to those that will rob him of the glory of them If we strive not against this but yield hereto God will either let us fall into some foul sin and so shame our selves to cure us or at least he will thwart us with many crosses which by humility we may avoid And giveth grace to the humble The direct Reason to move us to humility Unto the humble God giveth the gifts of his Spirit temporal deliverances and favors respect among men favor with him self he dwells with such and filleth them with good things This may be shewed in all the properties thereof before mentioned 1. They that be vile and nothing in their own eyes
Lords leisure and work ere we look for wages in the mean time doing him the best service we can Some offend in impatient haste they would be crowned ere they have fought up their fight some again linger here too much not for the right ends for we should be content and desire for some respects of Gods glory and others benefit to tarry here still but for worldly respects which we must carefully avoid Verse 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you HEre followeth the conclusion of the Epistle in which the Apostle prayeth for them whom he hath taught and desires an effectual blessing upon that he hath written to them Thereafter he commendeth to them his Epistle and lays down the sum of it next sends his salutations then wisheth them to love each other and testifie the same lastly with a short prayer for them takes his leave of them In this Verse he prays for them even that God would daily increase them in all grace toward perfection and at last perfect them after the few afflictions that he hath here appointed them to go through and in the mean time that he would confirm strengthen and stablish them in knowledge obedience and faith that they might not be removed nor shaken through their troubles from their good beginnings Hereof also he rendreth some Reasons 1. Because he of whom he begs the same is the God and Author of all grace not of every kinde of grace onely but of every measure of grace 2. He hath already shewed them mercy and bestowed grace on them and called them out of the world and from their corrupt estate of blindeness unbelief impenitency to the knowledge faith obedience of the gospel of Jesus Christ therefore he will go on and finish his work And in this 2d Reason are sundry others couched as that he hath called them to his eternal glory therefore wil not leave them in the mid way that he hath called them in Christ and therefore that its firm fast and cannot be shaken so that this is a most excellent and sweet comfortable prayer worthy to be remembred of us all laid up with us for ever Herewith a couple of ancient good Christians that I knew and who were as full of troubles and as deeply tryed as ever I knew any did wonderfully comfort themselves and were so affected therewith as I never visited them as I did often either together or when God sundred them but they had this in minde and would utter it so feelingly as they declared themselves much sustained thereby From the coherence in that the Apostle prayeth for the people and for a blessing on that he had taught them note That It s the duty of Gods faithful Ministers to seek to advance and further the Salvation of Gods people by all means Thus must they do by Preaching Example Prayer c. Thus did Moses and Aaron Ezra Jeremiah the Apostles c. so ought we for the gathering of more to God for the edification of those that be won for the comfort of the feeble the rowzing up of the drowsie the reformation of what is amiss the daily encrease of that that is good This is no small forwarding of the work of no small avail with God Thus shall we manifest our zeal to the glory of God our unfained and hearty love to the peoples souls and this will be for our own discharge that we may have boldness and a good conscience Hereupon people must do for their Ministers both for love to him and to requite like for like and for their own benefit for encrease of knowlede in the Word of God Wisdom Zeal Love Patience and all graces that may tend to further the work of Salvation in them the fruit whereof shall redound to them for according as the Minister is much after are the people and for direction and assistance every time he is to preach to them This no doubt is much neglected on both hands and the Ministery of the Word must be followed with prayer for the success thereof depends upon Gods blessing and therefore is to be obtained by hearty prayer It depends not on the Preacher if he could speak with the tongue of men and Angels he could not of himself open the eyes or convert the soul The Apostles had power to work miracles to heal the sick cast out Devils c. but to convert the soul that God reserved ever in his own hands Paul may plant and Apollos water but God giveth the encrease The best Preacher in the world cannot with all his skill grace and pains change the heart of his wife sons daughters or dearest friends True the Minister may help or hinder by the maner of his preaching and living as if he Preach ignorantly confusedly coldly or mingle unsavory and galling speeches or live badly he may hinder the likelihood of good by the word and if a Minister preach understandingly orderly feelingly zealously and live thereafter he provides the medicine the better and more fit to work yet he cannot convert a soul If we meet with any speeches sounding that way as to Timothy Thou shalt both save thy self and others c. we are to understand them to be meant instrumentally The work is the Lords and above all created power yet a greater work it is then the making of the world Nor doth it depend on any hearer be he of what wit memory dexterity education soever for even such have long lived under the Ministery and yet are as far from conversion as ever we are by nature blinde dead in sin not onely not apt to any good but full of Rebellion See Deut. 29. 4. Jer. 24. 7. Acts 11. 21. and 16. 14. Therefore the success of the Word depends on blessing which is to be sought by humble and hearty Prayer the same being all in all It s a good sign in the Minister that he hath a desire his Ministery should prosper when he is not content to Preach onely but follow it with Prayer As women having set herbs or sown seeds in a dry ground following them with the watering Pot have a minde they should grow and as we sow not our seeds in the field but we ask Gods blessing thereon so much more should we on this precious seed Thus shall it appear that they trust not in themselves and that they are desirous that their Preaching should not be in vain So ought the people for the blessing of the Word namely the fruit of it is all in all what though we hear never so much if the same be not made effectual to us the threats to humble us the promises to comfort and quicken us the sins forbidden to bring us into an hatred of them and love of the contrary duties and we be so
altered by that we are This is the end of all See Jonah 3. 5 6 c. Acts 2. 37. 1 Cor. 14. 25. Therefore they should as pray earnestly before that the Word may be made of force and efficacy so afterwards must their mindes run on the things delivered and their Prayers in their Families by themselves relish of the same But what neglect is there this way How few pray before and how many after they have heard suffer worldly business or pleasures to put out the same Oh! there is no such care that this precious seed should take root and fructifie we complain of our bad crops but not of this yet here there 's not onely a loss if it do not take root but it turns hurt by to every Sermon a step â—igher Heaven or Hell What Crop can we shew to God of all the Sermons we have heard we crave Gods blessing upon our bodily food how much more ought we on this Spiritual The God of all grace He is so called of the effect because he is the Author and Giver of all grace he is the Author of all that may be called good which may be divided into gifts and graces in this world gifts of all kindes as of body minde c. In him we live he makes the Sun shine on us c. also gifts of health strength beauty so of the minde as natural vertues also gifts to rule Kingdoms as to Saul so of Trades Arts Sciences nay of gifts yet higher then those knowledge understanding of the Scripture Prophesie Prayer yea extraordinary too as of miracles So is he also of graces which are such as accompany Salvation and he bestoweth onely on his Elect as saving knowledge faith peace of conscience joy in the Holy Ghost repentance love meekness patience c. Hence it is that sometimes he is termed the God of hope sometimes the God of peace sometimes the God of all comfort so here the God of all grace He gives every good gift and grace and not that onely but every measure of every grace the beginning continuing and finishing grace Whatsoever grace is in Saint or Angel is the gift of God either by Creation as to the Angels and Adam or sin by restitution What grace is in any man alive of what kinde or measure soever is onely of God for we are so far from having any of our selves that we have nothing but the quite contrary even Opposition and Rebellion none else ever did or can give grace The best Parents cannot convey grace into their Children by generation nor can the best Minister into any by preaching or counsel God alone is the giver hereof 1. Every one that hath grace in what measure soever must be humble and thankful acknowledging the same to be onely from God and giving him the praise thereof O be exceeding thankful for it that he hath given it to thee denying it to most and to thee as unfit to receive grace as the worst in the world and who didst no better deserve it then they that shall never have it and especially be thankful for it for the worth thereof one dram of grace is of more worth then the whole world it s the quintescence of Gods favor and like Pearls of great value in a little room A true humble heart in the sight of thy misery a little true faith in Christ and Sanctification with an hatred of all sin and care to please God in all things is worth a Kings Ransom and an honest upright heart careful to be be ruled by that it knows is better then all knowledge without this 2. Every one that is without it must endeavor for it Whether goeth a woman with her pot or pail for water but to the Fountain so must thou have recourse unto God there is grace enough in him and he hath it to bestow and it s his honor so to do But how shall we come by it the Well is deep God hath opened the Fountain of his grace in Christ Jesus and conveys grace by the Conduits of the Word Sacraments Prayer c. so that it s not lockt up in Heaven wouldest thou therefore have thine heart humbled and broken God can do the same come to him wait on him in his word for it would'st thou believe thy sins are pardoned through Christ would'st thou be changed and have thy heart altered to hate every sin to love whatsoever is good would'st thou have grace against thy strongest corruptions that thou could'st never master and do duties to thy thinking impossible as to love thine Enemies abide persecution for the Truth c come to him in the same word and by prayer he can do these things for thee Why then is the world so graceless seeing there is abundance in God It s because men see not their emptiness of grace and know not the worth thereof They desire Health Wealth Honor Pleasure true grace they regard not prize not O that men did see themselves woful naked Creatures without grace They would not then content themselves with any shadow of grace hearing profession a little restraint some few gifts c. but labor indeed for grace 3. The Servants of God that have obtained some measure of grace already should be provoked still to wait upon God for increase for he gives all grace the last as well as the first and the middle According therefore to our proceeding let us beg fitting grace of God Why are there all kindes and measures of grace in God and we have so little we beg not earnestly we open not our mouth wide that God might fill it we have not hunger-bitten hearts we prize not grace Who hath called us Another Reason to perswade himself and them that they should obtain this request of being confirmed to the end even because God had already begun with them and called them that is had pulled them out of the state of ignorance unbelief impenitency into the state of grace knowledge repentance c. Whom God means to save he calls them out of their sinful state to grace There 's an outward calling and there 's an inward calling This last through the operation of the Spirit going along with the outward means is made effectual as to Lydia This stands in three things enlightning the understanding to conceive opening the heart to believe and changing the whole man from that it was before not onely he calls them but awakens them not onely invites them to come but gives them an heart to come of this you may read Rom. 8. 30. 1 Pet. 1. 15. This is proper to Gods children and is the work of God none else can do it without this there 's no Salvation as those that have this shall be certainly saved this being a mark of their Election past 2 Pet 1. 10. and of their glory to come Rom. 8. 30. Let every man examine himself whether he be
effectually called heretofore I have laid down the marks hereof if thou findest thou art then be of good comfort Be thankful for that God hath called thee leaving others there being no more worth or aptness in thee then in them and study how to walk worthy of this high and holy calling even in all zealous and godly conversation not fashioning our selves like unto the world from which we be called but differing as much in our behavior as we hope to do in our end not defiling our selves with any evil not yielding to our lusts not doing any thing unbeseeming our holy calling but as he is a holy God that hath called us and its an holy Gospel whereby we are called so we may be holy in all maner of conversation This is the end as of our Election and Redemption so of our calling So that we must not serve God coldly who hath singled us out from the world but look we be singular persons a peculiar people to him On the other side if our hearts tell us that we be not effectually called then is our case bad Gods callings which we have not obeyed will be accusations against us O how few be truly called most hold on in a prophane and bad course others having reformed some things and thereupon counted themselves in a good estate nay given some good hopes yet have after fallen shamefully some to the world some to open prophaneness for there is no stay of a man till he be effectually called O then entreat God now to work on your hearts you know not whether you shall ever be called more or not To day if ye will hear his voyce harden not your hearts listen to Gods voyce call upon him to open thine eyes and change thine heart When thou comest to the Word pray O Lord strike that stroke that may truly convert my Soul yea let all Gods mercies and thy several afflictions and crosses be as so many voyces calling thee to God count them so and listen and yield to them and though heretofore thou hast turned the deaf ear to God yet now let it be so no more Into his eternal glory The end why and whereunto they be called even that they might have glory not vanishing but eternal glory so that it was not possible but that they should be saved See 1 Thess. 2. 12. 2 Thess. 2. 13 14. 1 Pet. 1. 3. 1. He that is effectually called is an happy man and of high dignity 2. Let such walk worthy hereof glorifying God with all their might 3. It should wheâ— on others to listen to the voyce of the Lords call What shall they lose they shall come from sin and shame from wrath and damnation and shall be admitted into Gods favor partake of grace here and of glory hereafter No marvel people be so loath to yield and we have so many delays and hard answers of them Are they not shrewdly hurt to be called to this estate Now in that the Apostle useth this as an Argument that the Lord would confirm strengthen and stablish them even for that he had called them we may note that Whom God hath effectually called he will never forsake but continue them to the end His nature is unchangeable whom he loveth once he loveth always to the end we are indeed apt to fall away daily but Christ hath prayed for us and our salvation is not now in our own keeping By Christ Jesus Christ is the way by which all good comes to us as our Election so also our effectual calling 1. It s therefore not from any merit of ours but for Christs sake that we are called we must not be proud of our selves but thankful unto God through Christ. 2. This also may comfort us we shall never fall our calling hath such a sure foundation After that ye have suffered a while He prays that God would make them perfect c. but in the due time even when they had passed the few afflictions and tryals he had appointed Here note 1. That we must go through troubles ere we come to our perfection in Heaven There 's a time for all things a time for Soldiers to fight and a time for them to rest and enjoy the spoil after victory The cross is the Christians companion Many are the troubles of the Righteous and we must look for such in this world It hath been the Kings-road and High way to Heaven that sanctified way wherein from Abel until this time all Gods Worthies the Patriarchs Prophets Apostles Christ himself c. have walked Neither is this without cause for afflictions serve to humble us for sins past and fetch us from wandring as the Shepherds dogs doth the sheep whereof David had experience Psal. 22. and 119. They serve also to mortifie our lusts tame our pride subdue and kil our rebellious old man helping us against it which would else be too strong for us so to hold us in compass when we be well as an hedge of thorns Children must be washed and made clean though they cry so must we from our sins and as they by mustard or the like must be weaned from the dug so must we by afflictions from the world which we love too well and as as there were no rule with children without the rod so would we be unruly were it not for afflictions They also make us heavenly minded and hereby our Faith Patience and such other graces are tryed as whether we have such or not whether more or less then we thought yea they serve to purifie and encrease that measure we have for as standing waters gather mud and bodies without exercise wax unhealthful so but for afflictions we should be in a bad case Hereby grace is made more active and fruitful as the vine is by pruning 1. Therefore we must be content to go this way to heaven and glad to We must not think to have a new way strewed and paved and covered as it were with carpets when as the other Worthies of the Lord have waded to the ankles in blood 2. How can they that give themselves to all jollity and put away all hearts grief and do wholly give themselves to profits pleasures feasting c. How can these I say think they are going to Heaven-ward They will have their will here whatsoever befal them hereafter 3. If any should hereupon doubt that they are not in the way to Heaven because they have no troubles c. What have you no troubles Are you not troubled with a rebellious and sinful heart and fight you not with Principalities and Powers and Temptations that make you cry our sometimes O wretched man that I am c and do you never meet with ill tongues for the profession of the truth you do Then are not you without troubles though it may be you have not had
it hath been to beget you to the faith Let us take heed of being removed from our Faith either in general or in particular let us take heed of being shaken and put from our good course and drawn into evil through prosperity or of being choked by preferment or daunted by affliction and persecution Q. If a man having begun in truth do use the means carefully may he be assured of perseverance A. Some think that no man can have any such assurance or hold out to the end considering what man is in himself what the Devil what the World c. but though we be subject to fall away every hour and if we should compare our selves with the oppositions of our Spiritual Enemies we might even utterly despair yet we are in a strong hand to be kept Our life is hid with Christ in God we are kept by the power of God through faith unto Salvation Those that are justified and sanctified though of mean parts yet are sure and safe The least measure of grace shall stand when the greatest gifts without grace shall fall away Verse 11. To him be glory and dominion for ever and ever Amen HAving had occasion to speak of Gods mercy in Christ Jesus he cannot but break out into praise and thanksgiving Whence we may learn That Upon the consideration of our Election in Christ as also our effectual Calling c. we must at no time cease praising the Lord thus do the Saints and Angels in Heaven and it will be our work there which therefore we should begin here We must labor throughout our whole course of life to glorifie God yea seeing Dominion and Power belongs unto Christ herein is our comfort herein the welfare of the Church of God and every particular Christian Christ bears the sway else wo were to us Verse 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true grace of God wherein ye stand ANother part of the conclusion namely A commendation of his Epistle 1. From the Messenger he sends it by Silvanus whom he commends for a faithful Christian and Minister and one that loved them well and was careful for them as he was perswaded and saw cause to move him so to think 2. He sets down the sum of his Epistle consisting of two parts 1. His testifying by infallible Arguments That that was the true Religion and way of Salvation which they believed and yet stood in though there were other false Religions yet was this the onely true Religion 2. His exhorting of them earnestly not to suffer themselves to be removed from the same by any means whatsoever so that he wrote not about trifles but about the main namely To signifie and prove to them the true Religion and to perswade them to constancy therein By Silvanus The Apostles had some to attend them and assist them to write and send to the Churches not for pomp but necessary use and furthering of the work This grew after to pomp and state under Popery but pomp and state beseems not the Ministers of the Gospel howsoever its meet that they should have necessary furtherance He sends this Epistle by this Silvanus whom he so highly commends he pickt him out of purpose for he would not commend such a jewel a prime piece of the Churches treasure to every ordinary person he also was fit to certifie them of the Apostles minde therein and preach out of it to them It s meet holy things should be in the handling of holy persons See 1 Eli's sons made the people loath the Sacrifice of the Lord Even the meanest Officer in the Church is to be of some understanding and of sober honest conversation not a base person Swearer Drunkard c. it s a loathsom thing to see such having any thing to do with Church-businesses A faithful Brother He was a good and faithful Christian and a faithful Brother in the Ministry good both in his general and particular calling the one is the ground and tryal of the other He that is no good Christian can be no good Magistrate Minister Housholder c. and he that is no good Magistrate c. is no good Christian In that the Apostle gives him such a good commendation 1. It teacheth every one of us to labor for a good name and report in the Church of God as Job Zachary and Elizabeth Barnabas Obadiah with others had This is better then good oyntment then much gold and silver What a blessing while we live and after death a fragrant memory 2. It rebuketh those that live so badly as the Church nor Charity it self cannot speak well of them as also such as live so doubtfully and suspiciously as in some things they give some hope in others they dash it again so that there 's none can give any full testimony of them Such provide ill for themselves Unto you He was very loving and faithful to them hereof the Apostle informs them that they might esteem the more of him and profit the better by him Such as are faithful in their Ministery draw their peoples hearts to them and their Ministery whereby they receive much comfort as their people profit 1. This rebukes the great unfaithfulness of numbers of Ministers they have little care or conscience for their peoples good But 2. If Ministers be loving and faithful to them then ought they again to regard them much lest else they discourage them in their Ministery As I suppose The Original word signifies more as by casting mine accounts I finde or by laying things together I can gather yet not such a confident word but kept within bounds whatsoever might fall out Here note 1. That we ought to think and speak as well of Ministers and others as we have cause and as we have grounds to warrant us not keeping from them their due regard and commendation much less speak evil of them that deserve well But herein great numbers fail with whom one infirmity in their brethren shall drown their many good graces yea are ready to hear ill reports and believe them though they be never so uncertain or ungrounded 2. That we ought to be wise and wary in our commendations Many have repented that they have so largely commended others when as they did not walk answerably much hurt hath come this way We had need be wary except we have more then ordinary experience for the heart of man is deceitful and many good beginnings to the eye have not proved so well yet if any should not prove well it can be no great disparagement to them that have spoke well of them so they have been moderate therein for all the Apostles were deceived in Judas as Paul of Demas I have written The Apostles great care of their good Having entred them he would confirm them and now that he could not
a most intire affection each to other which often in this life is not because of the weakness of Grace It s unseemly for Kinsmen to disagree much more Brethren but most for Christians to fall out to contend wrangle and be at odds Do we not profess we are members of Christ and perswade our selves our Neighbors are so We do then let Nature teach us See how the natural members be affected Are we not Fellow-Brethren When therefore we live in enmity with our Neighbor that is a Christian we do as much as in us lies put him out of the Lords Roll and unbrother him for is he our Brother of the same Father and Mother and can we jar with him especially though somewhat should fall out otherwise then well can we suffer the Sun to go down upon our wrath God forbid When we come to Heaven we shall love all our Fellow-Brethren better then ever two Brethren loved in this World and shall we not aym at it now and come as near it as we can and we have need so to do for the World loves their own therefore hates us shall not we then hold together shall we be divided within our selves O what wrack comes of this in the Church of God in these days whiles Brethren differ and contend the common Enemies Atheists and Papists multiply For the maner of it It must be without faining love unfained God hates dissembling in every thing loves simplicity and plain dealing as in Jacob and Nathanael If love which is the main vertue be counterfeit and false what shall become of all the duties that proceed from thence Two sorts of persons may be here chiefly taxed 1. Such as pretend to love but indeed hate as Joab to Amasa Saul to David Judas to our Savior Christ such have a mark of Rebrobation workers of Iniquity to whom belongs some notable judgement of God they be like the Devil who pretended to love Eve and our Savior Christ of these see Psal. 12. 2. 55. 12. 62. 4. Pro. 26. 24. Jer. 9. 2. 1 Sam. 18. 17 25. 2 Sam. 20. 9. Those are more dangerous to them they hate then if they bare open hatred as one enemy within the walls is worse then ten without it s also worse for themselves for any vice cloaked or masked under shew of vertue is double iniquity such shall receive greater damnation yet how common is this Many will speak men as fair as may be yet lie in wait to do them a shrewd turn and as soon as their back is turned raise a slander of them and do them all the hurt they can Others haply have done so with us but so must not we do 2. Such as pretend they love but do not Many will salute with Good morrow and Good night when as there 's no true love one handful of true hearty love is worth ten armfuls of their Court holy-water crouchings and congees down to the ground These are clouds without rain vessels with false bottoms that have onely a little water in the top Such are they who pretend they love the poor who yet coming to them can get nothing of them but what they are enforced to and that very hardly So many good Ministers have proved the good-will of a number that have made goodly shews but have found small kindeness at their hands What love call you this its dead as Faith without Works Such is theirs who will speak well of such and such and seem to pity them saying They are worthy men and pity they should want but yet relieve them not at all If God should so feed and deal with them they would soon complain See that ye love one another with a pure heart fervently Here 's the Exhortation wherein we have again both the duty required which is to love one another and the maner also with a pure heart fervently Love one another This noteth 1. A mutual love It must come from one to another mutually and be at every hand As others are to love us so are we to love others none free Many wil look for a deal of love from others that yet care not how little they themselves part with would be visited but care not to visit others would have their own vertues commended but will not do so by others have their infirmities covered but will not do so by others would not be provoked yet will provoke would not that others should be quickly angry with them who will yet be angry with others Alas this is weakness It s a more blessed thing to give then to receive and we should rather strive to go before and set others in our debt by love A good minde rather remembers the debt that is going from him then that which is coming to him This often comes of pride in some men to look for much of others and perform little themselves The husband often looks his wife should walk at an inch with him though he will break many ells out of square So the wife will look for much of her husband not caring how little she perform This is no equity We must do as we would be done to It s more dangerous for us to neglect our duty to others then for them to neglect theirs to us let us therefore strive who shall perform most each to other Husbands Wives Neighbors c. 2. A community We must not love one or two or a few but all that fear God in the place wherein we live Love communicates it self and is not ingrossed to a few Many can be content to love one or two or a few but they oppose and justle against many others and live unkindely with them This is no true love nor ought love so to be yet in many Towns there is siding which at the length turns to its undoing yea we must love the meanest that fear God and not neglect them as the meanest member of the Body is regarded of the chiefest we must not have the Faith of Christ in respect of persons God hath vouchsafed to give his Son to Redeem them his Spirit to Sanctifie them and Heaven to be possessed of them and shall we despise them Nay we ought rather to encourage and hearten them on in well doing seeing so few of that sort fear God If we regard them they will bear their poverty the better and it will be a great chearing to them There 's nothing more comely then for the wealthy to be thus affable and kinde to them The Lord is the Maker of both and being fellow-Brethren and fellow-Members the one as dear to God as the other a little wealth must not puff up the ones minde over the other With a pure heart Every kinde of love is not that which is here required it must be the fruit of the Spirit proceeding from a Sanctified heart and be agreeable to
the pure Word of God This hath many properties 1. It loves for some good actions which condemns the common love of wicked persons as of the Fornicator and his Harlot the Adulterer and his Mate the Drunkards and Thief though sworn Brethren To love any because they can rail against goodness or Dice well or are eager against the Servants of God c. this is cursed love True love rejoyceth not in iniquity a worse note cannot be then for one to love them whom as Rebels and Conspirators against God he sees fighting against God 2. Pure love is that which is grounded on Grace and Religion not on any transitory thing which condemns the carnal love of the world which love onely for worldly respects as strength beauty and the like or if it be for any inward gift of the minde not Sanctified that 's also but carnal as wit skill in Arts Musique c. these are worthy love but to love onely for these is not true and pure love for thus the Heathens loved as Isaac loved Esau for his hunting and many a man his wife for her beauty These are false grounds when they fail love fails 3. Pure love is in respect of the party himself whom we love and for no respect to our selves or commodity of ours which condemns the world which onely loves on such respects as because he is my Uncle my Friend loves me hath done this or that for me or may do me a pleasure therefore I will make much of him or for fear he may do me a shrewd turn This being shak'd out of the clowâ—s is indeed but self-love as having a respect onely to our selves Many a man shews kindeness to others to purchase credit The charitable deeds of the Papists were of self-love for they were done out of opinion of merit So the love of worldlings they have a reach at themselves 4. Pure love reflects chiefly on anothers Soul therefore hates his sin in him whom he loves most dearly advising him from all evil counselling him to all good This condemns all impure love So to love as not to tel our neighbor of his fault for angring or disquieting him this is hatred So Parents that love their children so well as they will not nurture rebuke or correct them do indeed hate them slay them in following their ways He that spares the rod hates his childe It s as if any should be so tender over a childe as not to suffer the wind to blow on it and therefore holds their hand before the mouth of it but holds it so hard as they strangle the childe or as the Ape which hugs her yong one so hard that she strangles it Again friends perswade a man to do this or that for preferment which he cannot do with a good conscience Oh they love him they would fain see him prefer'd woful love to the body by destroying the soul A neighbor hath his Childe or Cattel strangely handled one comes in of love perswading to send to such a Cunning-man or good Witch one of the Devils worsts instruments Is this love Is he a friend that will do that whereby a peny may be gained but many hundred pounds lost So when a Christian is ready to suffer for a good Conscience and a friend comes and says Oh I pray cast not away your self I wish you well do as the times are and as others do This was the tormentors love to Martyrs tormenting love indeed that by saving their bodies their souls might perish Thus would Peter have perswaded our Savior O Master these things shall not be unto thee but if Christ had not suffered we had all perish'd in our sins yea the Saints in Heaven must have come out from thence for they went to Heaven by Christ who was to be crucified What love was this our Saviors Answer shews that he gave him no thanks for that counsel Fervently This stands in two things Earnestness and Constancy 1. For the Earnestness of our love we must stretch it to as many persons as we can and to as many duties as giving forgiving c. and therein we must not be sparing as in giving For he that gives sparingly shall reap sparingly So for forgiving it must not be onely an offence or two Charity covers a multitude thus is God to us in giving for Soul Body Goods Good-name to us to ours day and night never weary never upbraiding us So in forgiving how merciful is he to pass by our many offences and that daily should not we then herein resemble him Again a little love is soon quench'd soon hindred but we must love so as if we meet with many temptations from our selves or the parties whom we are to love our love notwithstanding must last still yea we must not onely do these things when we can well do them or there 's nothing to let us but even forget our ease pleasure and profit to do our neighbor good Love seeks not her own things is laborious we love our selves fervently and therefore must so love our neighbors This condemns the cold frozen love of the world wherein there 's no heat or fervency a little thing lets We are so full of self love that we will not speak so much as a good word in defence of the very best whether man or cause if thereby we may be prejudiced never so little so did not Jonathan so did not Hester when she adventured her life for her people 2. For the constancy thereof Unity must be kept we must seek Peace and follow after it and its a part of fervency when it will not easily be broken off Gods love is constant ours must be so the Devil will assay to break it off we must therefore the more stand in it Oh it s the easiest matter in the world to break off love but we must not embrace any occasion moving hereunto This rebukes the inconstancy of many men that are won with an Apple as we say and lost with a Nut that will upon every slight occasion break friendship I loved him as well as could be will some such say till such and such a thing fell out and what are you now broke off what can worldings do more If God should so deal with us how miserable were we but his love is constant yea he loveth us in our adversity and low estate nay best then and is then nearest with his comforts so it ought to be with us for then our Neighbor hath most need of us and then our love will appear most free not mercenary But how contrary this is daily experience sheweth while men be in prosperity they have many friends which in their affliction forsake them as Doves that come to fair houses not to low cottages whereof Job often complaineth Verse 23. Being born again not of corruptible seed but of incorruptible by