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
strictly meant that grace of hope which proceeds from Faith which is that whereby we wait patiently for that which by Faith we believe but it s here meant of both faith and hope even assurance of Salvation Hereunto saith he they were begot again Whence note That We have not the assurance of Salvation of our selves by nature or by our first begetting no by nature we are the children of wrath enemies to God dead in sins and trespasses having no hope and without God in the world Nay to have Faith and hope of Salvation is the onely work of God as our Savior unto Peter upon his confession of him Flesh and blood hath not revealed it unto thee but my father which is in Heaven So may we affirm about this particular See to this purpose Joh. 6. 29. Acts 16. 14. Eph. 2. 8. Phil. 1. 29. Heb. 12. 2. The titles given unto Faith shew as much as precious Faith the Faith of Gods elect most holy Faith have we any such thing in our selves The means whereby he works this Faith are 1. The outward Ministery of the Word 2. The inward working of Gods Spirit preparing us by the Law then working it by the promises of the Gospel Father Son and Holy Ghost work Faith God that brings light out of darkness made all of nothing and raiseth up the dead to life he only works Faith in us and puts life into these dead hearts of ours it s a great work of God that we can do nothing toward it To be humbled truly in the sight of our sins is a great work hardly brought to pass yet this no part of Faith but a preparation Then when we see them it s a great work of God that we are not swallowed up of desperation but that God upholds and works by the Gospel longing after mercy and so by degrees gives power to apply it many that long seek and cannot lay hold or having yet quickly let go finde faith a great work of God What shall we say then to the hope that 's so common in the world almost at every hand Go through a Parish and you shall finde few but hope to do well to be saved making no doubt of it having no fears asking no questions about it yea thank God they have been of this perswasion ever since they can remember Surely this is but a false hope a presumptuous conceit of their own heads without ground or bottom in Gods word an illusion wherewith the Devil seeks to undo them getting them to bear themselves fair in hand that they might not be troubled till wrath overtake them without help yea it may appear they are not begotten again to it for being asked how long it hath been thus with them they thank God they have ever been of a good belief and they have no ground for it but because God's a merciful God c. not considering that God is as Just as Merciful and that his justice must first be satisfied ere he can shew any mercy Besides they cannot say it hath been wrought as God worketh Faith in his viz. First he humbles and brings to the Gates of Hell and then lifts up this is not with them They also cannot say nor remember when it was wrought nor how they came by it nor that it hath been otherwise with them at any time Besides true Faith purifieth the heart and he that hath it purgeth himself as he is pure which is not in them but they abide in their sins at least in the love of some and have no Faith for outward things but use unconscionable shifts Therefore whereas true hope makes not ashamed but in the needful time and great day will make men lift up their heads with joy this will be like Aegypt a deceitful and broken Reed to lay them under feet that do trust to it Contrarily know we that Faith and Hope are not so easily gotten they must be wrought from Heaven herein both Father Son and Holy Ghost must joyn therefore wofully do they deceive themselves that trust to any blinde conceit in stead of the true work of God as they do desperately that put off Conversion and Faith till the latter end as if they had them at command we must in time labor for this true work of grace But if any can prove themselves begotten truly to this hope they have great cause of thanksgiving whereinto the Apostle here breaks out Oh what a thing is it not only to give his only Son to the death for us but to reveal it to us in his word and thereby to assure us that we have our part in the same and we poor sinners may come to know our sins forgiven and that we shall be saved Oh unspeakable favor I What is like this Or what can make a man miserable that hath this prize we this as a Jewel nourish we it by all good means especially by keeping a good Conscience rejoyce in it as being of more worth then all the world let not a few wants or afflictions daunt us or take away this joy It 's a fault in Christians that they will be heavy if they want something they would have Oh! Is it not enough that God loves thee Again a little cross casts us down and quells us as if we had nothing to comfort us Oh no earthly thing should daunt us while we know this He that said I could be content to lie as a fire-block in Hell till the day of Judgement so I might be sure to be saved then would have been glad of assurance in this life though with many crosses If any have not yet this hope let them give no rest to themselves till they have attained it there 's no peace without it Sin lieth at the door a wounded conscience will arrest us though we may still it for a season pacifie it we cannot till our sin be taken away and forgiven Assuredly their estate is most dangerous which neither have it nor seek after it A lively hope so called not only for that it is the hope of life but because it doth exceedingly cheer and comfort the heart of him that hath is and puts more life into him then any other thing can do Herein it is opposed against all other vain hopes of the world in outward and transitory things which yield no sound contentment to them that have their part deepest in them Herein also from the forged hope of Salvation that the world fain to themselves which also hath no life in it no heartning in it But true Faith and hope do exceedingly revive the heart which before was dead without any true comfort yea being stung by the Law and so full of terror and discomfort joy and gladness comes from perswasion of pardon Neither comforts this only in prosperity when the world can be merry but even in adversity and trouble when they
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
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
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
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
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
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
got that they left it would encrease their torment to see they were such fools Therefore to be excessively careful is neither good for our selves nor our children we must follow our calling and be thrifty and go as far as we may lawfully and no further We must give our children good education and if we can do that by good means all duties discharged then there 's great hope of Gods blessing and if they fear God it shall be blessed and that shall be sufficient and if they fear not God the more we leave them it s the worse and the more hurt they will do how happy would it have been for many a youth if he had been left at a trade hard at work c. he should not have run into many sins that his abundance hath led him into If we leave them the poors part the Ministers part c. God will rifle in their pack and have so many quarrels against them so that a little by lawful means gotten shall do them more good then a great heap of Lambs grease when the heat of Gods wrath begins to beat upon it A mans house cannot be established by iniquity In all these respects let us take heed of distrustful and excessive care O how sweetly might a Christian live if he would follow his Calling diligently and thriftily and go no further but leave the rest to God Thus might we be freed from a world nay rather an Hell of cares that now distract us and make us unfit for good For he careth for you A main Reason we may spare all our care any more then the lawful use of the means for why if God care for us we are well enough He is infinite in power therefore nothing impossible to him nothing can hinder him He is infinite in love and mercy therefore ready enough to do us good so in wisdom therefore knows what we need and is good for us It s not so with the children of any earthly Parents for they sometimes would care and do for them and cannot some can and will not some both can and would if they knew but through distance of place and such like lets they know not their state Now that God doth care for his appears for he chose us before the Foundation of the world In Adam He created us happy and fully furnished us with all things needful for us In our own Creation he gave us our shape in our mothers womb and kept us that we were not stifled So in our birth infancy wanton youth and wilde time when we cared not for him nor our selves he provided for us as ever since by his Spiritual goodness He hath provided us a peaceable Land Magistrates to rule us Ministers to teach us given us his Son revealed in the Gospel He chose us ere we were therefore will not forsake us being his gave us his Son therefore with him will give us all good things called us of his own free grace without our desire and will he not fulfil his good works now we desire it above all things he gave us life therefore wil give us food and raiment for the preservation thereof He gave us those without our either care help or pains and will he not give us the lesser with our pains He feeds the fowls of the air and clothes the Lillies of the field and are not we much better then they and can use means more then they 1. For so many of us as know God to be our God and Father let us rest our selves on this promise and help our selves against this world of cares which through the want of faith doth so much distract us O the state of Gods Children is a safe happy state if they knew it which through faith they might 2. For the world no marvel though they caâ—k and use all unlawful means seeing they have no Father to care for them and are poor Orphans If a poor fatherless boy should run up and down toil and moil and be careful to please every body every one would say Alas it s a fatherless childe c. but if a rich mans Son should so do and whine and drudge and pilfer geting into one bodies cupboard and stealing a loaf into anothers cellar and stealing drink into anothers field and stealing his hedges would not every one cry out on such a one and would it not be an horrible disgrace both to the Son and Father So it is with the godly and ungodly about these worldly things c. Verse 8. Be sober be vigilant because your adversary the devil as a roaring Lyon walking about seeketh whom he may devour HEre follow two other most necessary Exhortations the one to sobriety the other to watchfulnes and that from the danger that else we must needs fall into by reason of a most dangerous adversary that seeks by all subtilty and diligence our destruction fitly are these joyned together that before this for as a drunken man cannot hold open his eyes so cannot an intemperate man in these things keep a Spiritual watch Be sober Sobriety is a moderation and right use of our lawful liberties which are given us of God not to be used as we will but as may stand with these three main ends the glory of God our own good and the Salvation of our Brethren Our lawful liberties are meat drink apparel recreation mirth use of marriage and riches all which may be reduced to these two heads namely Pleasure and Profit But of this heretofore Be vigilant He means not of the bodily sleep that 's not prohibited so it be in fit time the night not the day so it be in fit place our Chambers not the Church in fit measure to enable us the more for the duties of our Calling but of the sleep of the soul for there be many that be awake in body rising early and go late to bed which yet are in a spiritual sleep in respect of their souls fast asleep in their sins and lie snorting in deep security of sin Watchfulness is a diligent and continual looking to our selves that both in thought word and deed we may resist evil and do the good we ought This is the work onely of a good Christian who being awakened out of his sins hath obtained the pardon of them and assurance thereof and therefore hath set his heart to lead a godly life and to please God in all things It s requisite then that a man be awakened before he can watch as we bid not a man fast asleep look to this or that but first to wake and then look to it we bid not a man that is down run but first to get up on his feet and then run By nature we are asleep in sin yea dead therein For 1. As in the bodily sleep all the sences are bound up So in the Spiritual a natural man hears not the voice of God hears not
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
Faith may be tryed and so found to their honor at the last day as in the ensuing Verse Manifold Temptations They were driven from their Native country forced to fly for their lives so questioÌ„less met with variety of troubles Whence may be noted that Even such as are highly in Gods favor and shall be heirs of Heaven must undergo not one or two but many troubles As the Israelites went to Cannan through the Wilderness where sometimes they wanted water sometimes it was bitter sometimes they met with Enemies as at other times were encountred with other difficulties so shall we in our journey to Heaven Behold it in Noah though he was saved from the flood yet was it as it were by an Hundred deaths what toil had he in making the Ark whilest the world sported Was he not also shut up in a close place amongst Beasts for a long time where questionless there could not be but a noysom savour 〈◊〉 when he came out of the Ark was he not mockt by his own Son so that his own mouth was feign to curse him The same might also be instanced in Abraham Jacob Job David Paul and others one might marvel where they should have a breathing time as one flood calleth another one wave followeth another one Cloud after another comes over the face of the Sun so did their troubles and crosses as it were strive for place and crowd to prevent one another the end of one being the beginning of another Reasons hereof may be these 1. To drive them to repentance as the death of Davids childe begotten in adultery Josephs brethrens hard usage in Aegypt They are as the Shepherds dog to fetch us out of the corn to bring us into compass again which David acknowledged again and again As they prepare some which have never repented so do they â—waken others to the renewing of their repentance 2. To keep them from sin being therefore compaâ—ed to an hedge of thorns 3. To humble them we have a proud nature and while we be in health we think our heads half touch the clouds therefore God pulls us down by troubles no rule in a house where children be without rods so the Lord should have no rule with us were it not that sometimes by himself sometimes by others he chastiseth us 4. To make them more holy to scourge off the rust purge out some of the remâ—ant of this old man and renew the inner man Afflictions are like the furnace like the fan like physick they are Gods pruning knife to cut off our superfluous branches and make us more fruitful as the Gardiner prunes the Vine yearly that it may fructifie 5. To wean them from the world to which even the best are too much addicted and to make them willing to die and to be gone hence so setting them on work to look after and make sure of a better inheritance how loath was Lâ—t to come out of Sodâ—m though it were then even ready to be burnt what would have drawn him out if it had not been that How loath were the Israelites to leave the fleshy pots of Aegypt and go to Canaan being there notwithstanding in bondage what would they have done if they had lived there in honor as Joseph God was feign to raise up a persecuting Pharaâ—h whereby they were made to cry 〈◊〉 him and he thereupon sent them Moses and 〈◊〉 yet even then were they scant willing 6. To prove the Devil a liâ—â— who gives out That Gods servants do serve him for wages Doth Job saith he fear God for nought that so they may triumph in their obedience 7. To keep them from hell and condemnation 8. To bring them to Heaven no marvel then if that man be blessed whom the Lord chasteneth his chastisements being indeed sight of his love Therefore 1. We should not dream all of peace and prosperity here but of trouble also accordingly looking for it one after another if God spare us it is because of our weakness but look we not long to be spared but in the mean time gather strength if we expect troubles they prove the weaker if they come on us unlooked for they daunt us the more In our prosperity we must think often hereof thus reasoning with our selves Well now I am in health how shall I do when long and strong sickness shall lie upon me now I have wealth what shall I do if all be taken away and I be put to a poor condition now I am in mine own Countrey House and Land what should I do if I were imprisoned or banished among them I know not This will partly make us use our present prosperity more soberly and also we shall be fitter to meet with adversity when it comes if it come not its labor well lost if it come well bestowed 2. We should bear them patiently seeing not onely we must needs undergo them but they are so many ways for our good We must not then be dismaid at them seeing even Gods dearest children have undergone them they have been their lot But how loath are we to think of troubles till they come They will come time enough we say but never the sooner for thinking on them it may be the longer and to be sure the lighter 3. We must be thankful for them as we would be to one that tames our wilde Horses or Steers or to a Physician for purging our superfluous humors It s no matter so as our souls gain though outwardly we smart Shall we thank and reward the Physician for very untoothsom Phisick and which makes us sick at the heart and shall we be unthankful unto God for healing our souls what means soever he useth 4. We must neither think them the better that are without affliction nor them the worse that are afflicted the latter may be happy as the former miserable 5. We must make a right use of afflictions whensoever they come upon us Temptations That is troubles or tryals But it s said God tempts none There be two kindes of Temptations one Tryals by leaving us to our selves as Hezekiah or by afflictions as here to bring to light what is in us The other Suggestions to perswade us to evil of the first God is the author of the latter the Devil and man Afflictions as Poverty Sickness Banishment Imprisonment are Temptations they serve to try what is in us not but that God knoweth what is in us already he knoweth both the heart and reins but that our selves and others may attain this knowledge Sometimes we overprize sometimes we underprize our selves But they sometimes bewray hidden grace as who would have thought of so much Faith in Abraham Patience in Job Meekness in David and Moses if they had not been tryed Sometimes also hidden corruptions for who could have thought of so much weakness in Peter and
always keep a good Conscience Wood is not more necessary and apt to nourish fire then good works and well doing to nourish Faith Also observe the dealings of God and grow by your own experience Many that have believed and were very earnest in their beginning till they got it after growing secure and worldly and withal neglecting the means have with David fallen into some one sin or other thereby losing the peace and comfort they formerly enjoyed A great loss indeed more then if a man were stript of all to his shirt O le ts take heed of this loss as we are to be wise as Serpents so let us shew our Serpentine wisdom in this one thing especially The Serpent will be sure so much as in her lies to save her head so must we our Faith for on this hangs all and if by any means we have fallen therefrom recover we our selves by all means possible 3. That which they are to hope for or trust on is Grace that is Salvation Every benefit is grace but to be delivered out of our lost and undone state and brought again into the favor of God and saved is a most special grace Our Election is of grace so our Redemption so our effectual Calling 1. This condemns the Papists that teach partly Grace partly Works No these cannot be mingled either all or none they be as contrary as light and darkness honey and gall else were grace no more grace To joyn any thing with Christ is to pervert the Gospel They now begin to be ashamed and mince this Opinion saying We be saved most by Grace yet partly by Works and that these Works be died in the Blood of Christ and that it is most safe to rest on his merits alone Well God make them so ashamed as altogether to renounce it and so let us in the mean time 2. Let us serve the Lord with a chearful and constant love and service for his free favor to us all the days of our life 3. Shew we grace and favor to others not to such as have deserved well of us but even to such as have not nay ill as we had of God Grace That is Salvation See he calls their mindes from looking for earthly preferment by Christ whereunto they had a lingring minde and calls them to look for Spiritual riches even Salvation by him What are we then to expect by Christ and by professing the Gospel zealously not Wealth Honor Peace Credit in the world but pardon of our sins freedom from Hell and Gods wrath peace of Conscience joy in the holy Ghost that our persons and works shall please God Angels to be our guard our Prayers to be heard our Souls at death to be carried into heaven both our Bodies Souls to be glorified at the great day Will this satisfie us Hereof we may be assured if we believe in Christ and zealously embrace the Gospel As for other things his Kingdom is not of this world he promiseth not plenty peace ease c. He had them not himself but contrarily troubles as all shall have that live godly in him This teacheth us to lay our hand upon our heart when we go about to profess we know what we shall finde but it may be sorrow withal if we can be content so then may we go forward else not Many having gone on in profession not so advisedly and after having found the wind and tide against profession and reproach trouble and danger for the same have shrunk away and with Demas have forsaken Paul and embraced the present world Others seeing how hardly such be dealt with though in their conscience they think best of such yet keep in their heads thinking that its best sleeping in a whole skin But alas they make but a weak choyce were they not better have these heavenly comforts and priviledges here and be acknowledged of Christ and saved at the great day though with some sorrows here then to make the world their friend and God their enemy and to have him ashamed of them at that day as he will for we cannot have it go on our side now and then too That is to be brought unto you God tarried not till they sought Salvation but he of his goodness brought it them which he useth here as an Argument to perswade them to trust stedfastly to this Salvation and look accordingly for it because God would bring them to the Faith of it when they thought not thereof Note here That Salvation is not of our own procuring or seeking Alas what could Adam and we in him do we could fall but what then towards our Salvation we could run and hide our selves and excuse our sin and encrease our danger but God was fain to bring him the seed of the woman he could not make himself an help a wife for God made and brought her to him much less a Savior So what 's the reason he hath given us the Gospel in this Land and not to our Forefathers not to many other Lands we sought it not but when Idolaters in darkness God brought it So have we not been brought by marriage or by Service into Towns where we have had the Word when we purposed no such thing So to our hearts what were any of us when God called us Did we seek him Alas no we ran from him rather long ere we yielded but he followed us and overcame us See it in Saul did he seek Salvation he was going to Damascus to persecute God brought it him so to Zacheus the Goaler c. so we This teacheth us 1. To be humble 2. To be exceeding thankful all the days of our life 3. To rest confidently on him for the time to come in the experience of that we have had as thus That he that brought us Salvation the Word to us or us to it and gave us to see our misery long after Christ have some taste of his love and some desire to please him that were far from these he will continue this and will never leave us Thus the Apostle reasons But God commendeth his love towards us c. So Jacob in danger of Esau He came over Jordan with his staff and God had given him two bands therefore he was perswaded to relie on God for present deliverance for why might he say I am perswaded thou hast not done all this for me to be lost in an instant as an ox should lick up a flower or a candle be put out at once We use not Gods mercies well when we grow not stronger by them for time to come 4. Comfort to a fearful heart that fears he shall not hold out or that God will cast him away O its impossible did he bring thee Salvation that regarded it not and now hath given thee an heart to prize it above the world and to walk
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
to set on to Religion O these Puritans are the vilest persons in the world even as the name of Hugenot in France was enough to help one to his death But let such take heed believe not all its malice speaks So take heed we believe not all we hear of particular Ministers and Christians some slandred one way some another Is this a new trick or rather is it not the old course of Satan to raise up such things to hinder men if he could from profiting by their Ministers or set men off from the profession of Religion It s more to be wondred that he raiseth not up ten to one therefore never condemn them in your hearts till you have tryed them Do them that equity ere you believe it ere you report it ask and expect if they have so carried themselves as they have deserved to be wel thought of before Is it not therefore a grievous thing that even such as profess the same truth and that have also good things in them hearing an ill report of their Neighbor Christian shall be too ready to believe it and report it to others but I hope saith he it is not true and so he tells it to another and so it encreaseth like a Snow-ball who should rather have stopt it when he heard it first and have used means to have come to the truth Verse 20. Who verily was fore-ordained before the foundation of tbe world but was manifest in these last times for you Verse 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God HE proceeds to speak of Christ as of one of whom he cannot make an end of speaking and describes him 1. By his Antiquity 2. By the time of his taking flesh and the reason of it He was fore-ordained before the foundation of the world there 's his Antiquity He was manifest in these last times for you there 's both the time and reason of his Manifestation Those for whom he was manifested he describes also 1. By their Faith in God 2. By the means whereby they did attain thereto namely Jesus Christ where 's shewed both why they did for the time present and might still also believe and hope in God namely because he raised him from the dead and gave him glory both which were for our good Who verily was fore-ordained before the foundation of the world Here the Apostle prevents an Objection He had said they were redeemed from their vain conversation which they had received from their Fathers by Christs Blood why then belike might they have said our Fathers lived and dyed in their sins and in their vain conversation or else they had some other way of being Redeemed and Sanctified and so God had no Church in former times yet saith the Apostle God had his Church among the Forefathers and such as were Redeemed Justified and Sanctified as well as we and that also by no other way then we for Christ though he came not in the Flesh till these last times yet he hath been the Savior of the world from the beginning in Gods counsel and the efficâ—cy of his death and merit So that first he answereth what they might have doubted of their Fathers and then shews Christs Antiquity that they might see he was not a new way devised of late and that after Four thousand years it came into Gods minde thus to redeem mankinde Oh No saith he it was ordained before the world and hath been in force in all times And this he speaks the rather because we are ready to suspect Novelty neither can we freely fasten our Faith upon any new devised way He tells then they may freely rest upon him as being the ancient way of Salvation But was manifest in these last times for you He adds these words to stir up their hearts to more thankfulness and duty who being so unworthy should yet have the vantage of all the Fathers Christ was but promised to them he was performed to themselves Now its worth much thanks to have a benefit promised of God who is so sure of his Word and to us so unworthy but then it deserves much more thanks when the benefit is performed Who was fore-ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained before The word signifieth foreknown as it s elsewhere rendred to shew that Gods foreknowledge is not idle nor separate from his Decree and Will as some think Now that Christ was ordained before the World he was he that was foretold by the Prophets signified by their Sacrifices promised to Abraham The seed in whom all the nations of the world should be blessed so to Adam The seed of the woman shall bruise the head of the Serpent yea he is termed The Lamb slain from the foundation of the world neither is this all He was ordained before the world Whatsoever God brings to pass in time as nothing nor the smallest or most casual thing but comes to pass by his Providence that he decreed beforetime for nothing comes to pass without Gods knowledge for then were not he infinite in Wisdom nor without his Will for then were not he infinite in Power How could this be seeing there was no need of Christ till after the world was made and man was the last creature that was made and that in innocency Was the remedy ordained before the malady The remedy was ordained before the misery was but not before the misery was foreknown to be Thus was the Lords order He before all time set down this to glorifie himself How In the Salvation of some of mankinde and condemnation of others Well how could he bring this to pass he decreed to make man male and female and to make them holy he decreed also to leave them to themselves that falling he might make a way for the glorifying of his mercy and justice which if man had continued righteous had been stopt up then he decreed to give his Son to redeem the vessels of mercy Now for his decreeing of Adams fall let it not seem strange he did not onely foresee but decree it yet so as he is altogether free from any fault thereof God Man and the Devil had all a hand in that action yet man and the Devil most guilty and the Lord most free as may appear partly by their diverse ends that they aymed at and partly by their maner of bringing it to pass Their ends God aymed to glorifie his mercy in saving some and his justice in condemning others a good end The Devils aym was to strip the Lord of any creature on earth to serve him and to overthrow all mankinde Adam and Eve they listened to the Devil counting God as it were a lyar that had threatned them when there was nothing so and envious of their good estate therefore thought without him to thrust themselves up into his seat and make
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
work without the hand of the workman Joh. 1. 13. is a notable Exposition of this place where by Blood and the will of Man and of Flesh the same is meant that here he calleth mortal seed and that which is here immortal or incorruptible seed is there but of God All Men and Angels cannot do this whomsoever God useth as the instrument he himself is the worker therefore is the Spirit compared to water as washing and making fruitful and to fire as through whom our corruptions are purified 1. This should stir up those that are born again to labor with all their might to shew themselves thankful to God that hath done that for them that their own Father their Preacher nay all the men of the world could not have done for them and to labor to glorifie his name in all holy obedience all their days for therefore hath he done it that they should be as the first fruits of his creatures even set apart for his service as the first fruits were 2. For those that are yet natural let them not trust to Ministers nor means but desire Almighty God to open their heart and to work in them that work that may be to their Salvation 3. Here 's an exceeding comfort to all new born persons namely That though they have a corrupt Nature the Devil subtile the World naught and themselves subject to many temptations and dangers yet they shall never fall finally from God it s not possible they should perish for then the immortal seed the Spirit given them and which is in them should perish which is more impossible then that that should perish whereby they are sealed unto the day of Redemption By the Word of God It s the mean to make of the servants of sin the servants of God of unclean clean of vile persons like Lyons Tygers and Bears to make meek humble Lambs to raise up the dead in sin and to bring to the Kingdom of Heaven which is therefore called The Gospel of the Kingdom See to this purpose Psal. 19. 7. Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 21. Jam. 1. 18. Acts 26. 18. and for examples hereof Acts 2. 37. 11. 21. 16. 30. The Law preparatively makes a way for Conversion and Faith by humbling and affrighting the heart with the sight of misery the Gospel effectively This works Faith and Repentance tells us of the remedy the sufficiency of it and how freely it is offered then works an earnest desire after it and an heart to leave any thing that might let us from it not that God is tyed to this but thus it hath pleased him to appoint ordinarily to work In times of persecution he can bless and doth reading of the Word to convert yea the report of private men So also for Infants he hath another way no less easie to him then hidden and admirable to us how to work in them as he sanctified John Baptist in his mothers womb He hath not ordained Angels to come and tell us news from heaven nor any to come from the dead with tidings but Moses and the Prophets Ministers to open and apply the Scriptures and this he makes effectual It s true God prepares men sometimes by crosses as the fire doth the iron but most are moved presently at the Word some by sickness or terror outward or inward sent of God have something brought to their conscience that they have heard and so are converted as others thereby prepared to the Word and thereupon converted by it as by experience hath been often found This is the reason that the Devil hath ever been a spiteful enemy hereto an enemy to true sound plain and diligent preaching raising so many Enemies against it laying so many logs in the way to hinder the course of it raising up such in the Ministery as either preach not at all or seldom or in the fleshly words of mans wisdom crying down preaching under this or that colour c. for he knows well that its the mighty Engine to batter his Kingdom it s that which pulls down the walls of Jericho how base soever in the worlds eyes It s the strong voyce of God that casts Satan out of his hold and possession his mighty arm that plucks us out of his power and Kingdom and translates us into the Kingdom of his dear Son 1. This teacheth us highly to esteem of it above all other means not preferring or equalling thereto either Reading or Prayer publique or private For what were this but to thwart the Lord hath he blest these alike to win souls If thou sittest at home and readest when thou shouldest be hearing God will curse thy pride that thinkest to be wiser then he or teachest any so to do 2. It teacheth us to praise God for his unspeakable mercy towards us that whereas most of the world sitteth in darkness he hath given us the means of the new birth If thou art hereby Regenerate thou art happy if not thy case is hard then will it profit us when it hath wrought this in us therefore pray unto God to continue his Word and give it power to change thee and that he would whet this two-edged sword to pierce through thee and make it an hammer to break thy stony heart 3. They that have it not should mourn for it and pray for it as being subject to perish For where prophesie faileth the people perish we must pity them who do not pity themselves 4. Labor to profit daily by it for it s also for our further building up and whereby we go on to perfection praying that it may be so long continued till we shall have no more need of it or our poor children whom we leave behinde us 5. Pray to God to give it free passage every day to the winning of many souls to the accomplishment of the number of Gods Elect and let every man further it what he can to the utmost of his power herein shewing himself Christs true friend And let all men take heed of hindring the same hinderers are enemies to mens souls and to the Kingdom of Christ and friends to the Devils Kingdom Here I may speak how God hath appointed Ministers to be the bringers of this glad tidings that converts the soul and that the Lord useth them as instruments to win the soul who are therefore called in Scripture by many Honorable names as Men of God Angels Ambassadors from God Spiritual Fathers c. so Builders Laborers Watchmen Shepherds c. in respect of their pains They are appointed over the Lords flock they have the trust of Souls the greatest trust that can be other callings are about mens bodies or goods but this their Souls 1. Therefore for Preachers we must be faithful in token of our thankfulness to God that hath so highly honored us and deeply entrusted us
so shall our reward be great above others if we be unfaithful we must look for greater damnation as being treacherous in so weighty a work 2. For people how ought they to regard Gods faithful Ministers that watch over their Souls Alas how little are they regarded how poorly maintained every thing too much every little enough for them whereas Lawyers Physicians c. live wealthily are much sought to It s a plain sign men love their Bodies better then their Souls and the Earthly Inheritance better then the Heavenly Which liveth and abideth for ever These words spoken of God are to shew how it comes to pass that the Word is able to Regenerate and beget us to a new and immortal life namely because it is the Word of him who liveth and giveth life to all and endureth for ever If it were not the Word of such a one it could not for as for the word of man it can do no such matter All the wisdom of all the men of the world put together and used to perswade a sinner are not able to change his heart The word of a man can but stir up that in a man which is in him already but to put any thing into him that was not in him it cannot 1. This teacheth us to preach the pure Word of God purely and not our own Devices for what is the chaff to the wheat not any word of man this or that how wise or ancient soever can put life into a man So nor to mingle mans word with Gods it hath no need of help from mans testimony let it alone it shall be able to perform that which its appointed for The Word of God is sharp enough to divide between the joynts and the marrow though it be not whetted on this or that mans Grindstone As Pearls need no painting so that which is of incomparable power and is pronounced to be mighty hath no need of the help of weak man 2. Let him that is born anew by the preaching of the Word be well assured he shall live and endure for ever as God so liveth and endureth as every one that is not begotten thereby shall through Gods judgement live after a sort and abide for ever but it shall be in everlasting wo and misery Verse 24. For all flesh is as grass and all the glory of man as the flower of grass the grass withereth and the flower thereof falleth away Verse 25. But the Word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you THe Apostle now laboreth to make men labor for their part in this Regeneration whereof he had spoken and that is by shewing the miserable state of a carnal and unregenerate man and that a man without this hath nothing that good is nothing that can please God that can stand him in stead and bring him to Salvation for whatsoever is in man besides this is flesh is corrupt and sinful and so consequently vain and vanishing as grass yea the best thing that is or can be in an unregenerate man is but as a flower that fadeth soon away and cannot abide the heat of the Sun no more can any thing in an unregenerate man abide the censure and judgement of Almighty God and this he doth to drive as well carnal men out of themselves and make them labor for this grace of Regeneration as to stir up them that were Regenerate to be thankful to God for this marvellous work and labor to walk worthy of it in all fruits of holiness and obedience Now having laid out the misery of a carnal men yet he leaves him not so but tells him that there is a means to help this and to bring him to an happy state and to live for ever namely The Word of God which endureth for ever whereby the Soul is converted Faith wrought we united to Christ and fetch from him as pardon of sin by his death and favor by his obedience so ability to live the life of grace here and the life of glory hereafter But lest any should say But where is this Word that is able to do thus wonderfully for us and how must it be dealt with to make it thus effectual for our Regeneration He tells them that its among them and being sincerely preached and humbly heard believed and obeyed would become effectual to their Salvation In the words we have both the Law and the Gospel 1. The miserable state of all unregenerate men 2. The mean to make us live for ever Both these are set down in two Propositions The first concerning the base estate of a carnal man hath two branches one a degree above another The first that all flesh that is whosoever is carnal and unregenerate is grass that is frail brittle fickle perishing which is not onely in respect of his bodily estate but any thing else in him The second that the glory of man that is the best things that be or can be in him are as the flower of grass vain and vanishing The second concerns the Word of the Lord that it endureth for ever and that to make us live for ever by uniting us to Christ the Fountain of life The words are taken out of Isa. 40. 6 7 8. where note by the way that no text is ever cited out of the Apocrypha the Apostle being guided by the same Spirit that the Prophet was looking upon the same sense not standing precisely upon the very words All flesh is as grass Though it be not chiefly meant of the frailty and brittleness of our bodily condition yet it is also included of which a little This our life is often compared to grass and that fitly for as grass is subject to come to an end many ways so we It may be blasted with the East-wind as soon as ever it peers out of the ground if not that yet in the spring the beasts will crop and bite it off if it miss both these yet the mower will cut it down with his sithe if it escape all these yet there is one thing coming that it cannot escape namely the cold frosty winter whereby it must needs wither away So we may be blasted as soon as we be born how many have dyed the same day they have been born or shortly after if we scape then yet some disease may bite us in our youth or if we miss both these death with his sithe may cut us down in our middle age but if yet we scape the winter notwithstanding of old age will wither us away and we cannot shift it Alas we are as a bubble a vapor of no continuance so vain a thing is man lighter then vanity A little too much heat or cold * a little blow with a Horse foot a bad savour or the like can quickly make an end of us Alas we carry the matter of many diseases daily about us in
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
souls for as they that be in health must eat oft so they that have spiritual health in soul must hear oft Therefore they that loath and are weary of the Word it s a sign of sick souls having no Stomack to this food it s a sign they are dead at the heart 2. For those that feel an appetite from Sermon to Sermon and to hear oft it s a sign they see their wants and finde the goodness of the Word 3. This may stop the mouth of barkers at such as go to the Word Why were you not at Church last Sunday must you go again to day must you go on the week day too Why know ye not that growing persons eat oft are often hungry They are growing and therefore that they may grow more must use this means they that see no wants in themselves a Sermon now and then will serve their turn 3. Unpartial As the childe cares not whom it sucks rich or poor so the milk be good so must we not look at the man or at his outward appearance so as he deliver the Word of God soundly truly and sincerely that it may appear good milk Many look upon pomp and outward complements so as they set light by the Ministery of them that want them counting them plain men simple men to see to let such know that not painting of the Cask makes good wine These being the duties of the people thus earnestly constantly and impartially to desire the Word of God by the way in a word Ministers must learn their duty and how to carry themselves 1. As the People be the Children so Ministers be the Nurses therefore they must be no dry Nurses then the people shall desire and miss but have full breasts that their Children may have enough to nourish them They must Study Read Meditate Pray that their breasts may be full as good House-holders they must have old and new for every bodies turn give every one their portion and as good Nurses that fear they shall want milk eat and drink spoon-meat more then they are willing so must we study against our ease to satisfie our spiritual Children not woo-meal our Children 2. Ministers as they must have milk enough so must they have love good store to lay out their breasts publiquely and privately upon all occasions as the kinde mother that sometimes a whole day together doth not pin up close her things but lets her breast always be in readiness 3. Ministers must have much patience that though the people some or all be wayward and take not the breast handsomly yea sometime fall out with the breast when it comes too fast and fall a crying as Children do They must I say have patience and wait putting it again in their mouthes though they cag and puke it up again Milk of the Word The Word is here and elswhere compared to milk as to wine and bread this being to the Soul as those to the body as in respect of the plainness of it to yong children which is therefore opposed to strong meat that is harder Points and Mysteries of Religion so especially for the nourishing nature thereof 1. Therefore they that may hear the Word and will not starve their own souls and are wilfully guilty of their own destruction They that take away the Word from any place pluck away the childrens bread and leave the people to perish for want of knowledge 2. Christians must desire it and hunger and thirst after it praying God to continue it and that of all punishments he would not send a famine of the Word The Soul hath a life as well as the Body bodily food will do it no good therefore the Word must be had 3. This also stops the mouthes of those that wonder at Christians because they hear oft they can never be content They did hear on the Sunday must they go on the week day too Did not you eat yesterday yet will dine to day again and no marvel for you cannot live without it no more can the Soul without the Word the Spiritual food thereof And though your Soul be a small feeder and little will content it indeed nothing at all because you have no Spiritual life in you yet the children of God that are alive must have it again and again We say They that are growing must eat oft and are hungry so must growing Christians hear oft It s also compared to milk for the sweetness of it nothing sweeter to a childe then the mothers breast so is the Word to a new born Christian. They that feel no sweetness therein their mouth is out of taste with sin as they also to whom it seems bitter contrarily they that finde it sweet pleasant delightsom yea every part thereof and to whom even the threatnings thereof are welcom as whereby their corruption may be subdued it s an infallible sign that they are Gods children Besides as milk is a general food for all Christians rich and poor so is the Word the common food of all Christians the means of their begetting and edifying the greatest must look for no other so neither the poorest none must neglect it it s the common food of all that shall be saved Happy is the Land therefore that flows with Peters milk and Davids honey they have the best Spiritual complexions that be fed therewith Sincere That is Pure Unmixt a borrowed speech from honey that is not mixt but sine cera without wax and it s so called not onely because its the purest thing in the world and therefore we oâ—ght to desire it the more earnestly but because there be such as will deal with the Word as Hucksters that sell milk and mingle it with water so some mix the Word with Errors and deliver it not sincerely whereof accordingly they were to take heed Hereof he had great cause to warn those Jews because there were false Teachers that labored to draw them from Christ altogether others joyned Law with Christ as if Salvation were not by Christ alone This was to put poison in the milk 1. This teacheth Ministers to preach the Word sincerely without mixture For matter all must be according to the Law and the Testimony and the Ballance of the Sanctuary so that they may boldly avouch thereof that Thus saith the Lord they must speak as the words of God and his Oracles And for maner it must not be carnal in humane eloquence and curious words of mans wisdom such teaching darkens the Word The Lord hath left us marvellous things in his Word and yet in a very plain maner He saith they be wonderful in one Verse and in the next That the entrance into them giveth wisdom and sheweth light So must Ministers deliver it in an holy kinde of plainness not mingling therewith carnal and fleshly eloquence
fine conceits and I know not what witty sayings out of Heathen Writers to garnish the same but handle Spiritual things spiritually not being ashamed of the simplicity and plainness of the Gospel for this foolish and plain preaching shall be blessed and be the wisdom and power of God when that wisdom shall remain unprofitable and vain What is the chaff to the wheat all that vain Ornament doth but disgrace the Word and it may be seen that God is displeased therewith for that he blesseth it not to win Souls as he doth that other which is despised of many of the world and counted plain English preaching a good English Sermon 2. It teacheth the people to avoid all vain and humane corrupt mixtures accepting onely that which is sincere milk For the matter They must take no erroneous Points for truth but be able with the Bereans to try all things by the Scripture and so rejecting the rest keep that which is good they that through ignorance slap us all together will be poisoned in stead of being nourished It is the safest and best dyet which is most simple and therefore some render this as a reason why our Forefathers were stronger and lived longer then we do even because of the simpleness of their dyet this Spiritual mixture hath been the cause of all Errors wherein some truth is used to help away the falshood So for the maner They must affect a plain and Spiritual kinde of preaching when the Text is clearly opened aptly divided into his parts the Doctrines maturely gathered strongly confirmed for the setling of the judgement and lastly Uses are made of Admonition Reprehension Consolation Confutation together with Exhortation all applyed to the consciences of the hearers Oh this is sweet Many simple people desire to hear Sermons stuft with sentences out of Authors and that in a strange tongue and highly commend it though they understand it not and is not this a great folly and judgement of God upon them A number of idle and vain curious heads had rather hear fine witty conceits ancient stories pleasant discourses serving rather to tickle the ear then to edifie the Conscience such are like those that desire sawce and leave the meat But Preaching was never ordained but to work upon the Conscience and in such teaching the true Servants of God finde no favor but grief when its kindely naturally and spiritually handled then its sweet to them That ye may grow thereby The end of our desiring after the Word of our Hearing Reading Meditating Conferring thereof is not that we might get some knowledge to tip our tongues with and make our selves the better thought of in some companies as some do or that we may be able to discourse haply eavil against it but that it may work effectually in our hearts to humble us to work in us true Faith and Repentance and being wrought may be increased and set forward more and more and hereat we should aim at all times when we read a Chapter or hear a Sermon we must come with this minde that we may be the better thereby For the Word is ordained and is apt and able not onely to convert and beget us but also to nourish us that we may grow up from strength to strength 1. This rebuketh the common sort that come with no such minde and resolution as appears by their continuance in their sins They wil be brought to reform nothing though they hear never so oft never so plainly They come onely for fashion and what Hypocrisie is this Yea also if those that have some goodness in them came with this minde and cast with themselves to go away gainers and it would grieve them as much to make an ill market at Church as at London or elsewhere surely they would grow and thrive faster in Grace They could not then fit and sleep for who sleeps at his Market while profit drops It s said of Agustus Caesar that he thought that day lost or ill spent wherein he had done no good to others so we should moan our losses and think that Sermon lost whereby something hath not been added to the stock of our Faith Knowledge and Repentance 2. Seeing the Word serves as well to build up as to convert us men oâ—ght to attend on the Word Preached as long as they live yea though already they be full of knowledge and able also to admonish of others Therefore they that think they have profited enough and now may take their ease and let others hear they have indeed got nothing as they ought Christians must daily grow in grace For this as the Church of Thyatira was commended even because their works were more at the last then at the first So the Church of Ephesus reprehended for revolting from her first love For hereby as greater glory to redound unto God So more comfort to our selves more good to others 1. For those that are fallen away and now are nothing so good as heretofore let them consider that relapses are very dangerous let them weigh with themselves whether ever they began in truth or not If not then to begin to lay the foundation though they may be ashamed at themselves and say Shall I that seemed to be so forward begin in a new again yet better so then to perish if yea then let them endeavor by all means to recover themselves 2. For those that grow slowly or not at all many things may be in fault as 1. Pride when men think too well of themselves 2. Worldliness which the faster it goeth up Religion goeth down like a pair of scales or as a Dog that is following the chase hard and lights on a piece of carrion 3. Ill Company wholly addicted to their Sports and Pleasures 4. Neglect of the means or careless use of them as those that have slack Markets prove Bankrupts O finde out those and use the means constantly and conscionably both publique and private whereby being freed thou must grow in some good measure If so be ye have tasted that the Lord is gracious The Reason They had tasted the goodness of the Word already therefore to desire it more and more By tasting he means not such as in Heb. 6. with the top of the tongue as it were and tip of the lips which Hypocrites may have but an experimental taste upon good proof as if he should have said Seeing you have found by good experience that the Word hath been effectual to enlighten convert comfort and sanctifie you and the instrument working wonderfully for the Salvation of your Souls you are the moreto desire it and continually shew your affection thereunto Therefore Who so have at any time found the Word of God powerful to their Salvation as to humble them who before saw no danger to comfort them when they were in woful distress to change their hearts to be a word of
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
so glued to these things that they savor and minde no other life nor offer of any such thing A number of prophane people will not part with their sins though to obtain such a benefit And there be such a number of other Comes that calls and carry them away that though Christ call Come few follow him The Devil saith Come and they flock after him The World saith Come and they flock after it The flesh saith Come and they follow it thick and threefold even striving who shall follow it fastest But if they had wit to see whether these Comes tend they would not be so forward The Devil calls Come as the Fowler calleth the Bird into his Net The World calls Come and serves her followers as Dalilah did Sampson and Jael Sisera The flesh calls Come but all that follow it shall dye The Harlot also hath a Come but her Chambers go to Death and Hell and he that goeth in into her is led as an Ox to the slaughter the like might be instanced of others So that Christ by his Ministers might cry Come but few hear and follow O what woful unthankfulness is this Did Christ come down from Heaven to us and will not we come to him one whit Hath he taken so long a journey and come to offer himself and do we refuse O horrible ingratitude Yea what mischief is this to our selves Is it not to seek our own destruction If a King should send a gracious Pardon to a company of Traytors that had deserved Death and they should go on and set light by it would he not send an Host of armed Soldiers to destroy them So may the Lord justly deal with us You are told you are undone without Christ that he can and will save you if you come to him if you will not you cannot but perish and whom then will you blame O whose heart should not leap at such an offer and coming in yield himself and say O it s the first bargain I 'le make the best that ever I shall make How many thousands would be glad to hear such things as these that do not nor are vouchsafed the favor Do you think ever to have a better offer to make any better of your sins then to renounce them and embrace Christ O consider of this and renounce all other Comes which you have already followed and at last ere it be too late embrace this most blessed offer O fall down and humble thy self O but will he ever pardon and receive me who have been thus and thus It s no matter what thou hast been not number nor greatness of sins can let if thy heart could be truly humbled there 's the greatest doubt He as the true Samaritan will pour wine and oyl in thy wounds He is the true pool of Bethesda now the water is stirred step in and though thou hast been Thirty and eight years yea Forty eight and more sick of deadly sin thou shalt be cured Christ is a perfect Physitian what disease is there that he cannot cure The Urinals that stand so abundantly in Physitians and Apothecaries houses may condemn the world seeing there be so few seek to the spiritual Physitian labor to see thy misery understand and apply the Law to make the soul sick as some make themselves sea-sick When thou art touch't deeply with thy misery come to Christ he will do thee good If being burthened with thy sins thou goest to the Devil for councel he will tell thee thy â—ins be unpardonable no mercy better rid thy self out of the way as Judas If thou go to the world they will bid thee be merry and put away these melancholly dumps and thoughts Ride abroad go to Cards Dice haunt Ale-houses c. and go to no more of these Preachers and Sermons they put folks out of their wits that 's the good they do People that were honest folks and lived at quiet since they have used to go after them are grown full of fancies But if you come to Christ he will take pity on you ease comfort and save you O be perswaded will you perish rather then humble your selves will you cast away your souls for love of your lusts We will hereafter for we know that else there is no Salvation O that 's the Devils word Hereafter he knows delays to be dangerous Accept it whilst it is offered lest thou never come to it again If thou despise it thou shalt hear a fearful Go ye cursed If thou wilt embrace it thou shalt hear a comfortable Come ye blessed The Lord perswade your hearts and cause many to come this day if it be his blessed will As unto a living stone The next priviledge of a Christian by Christ is that being come to him he conveyeth of that spiritual Life and Grace that is in himself into every of them which is here set down under the similitude of a building of which there be two parts 1. The Foundation 2. The rest of the House raised and built thereupon which be so coupled as they make but one building For the Foundation which is Christ Jesus he is compared to a stone because as that 's used for a foundation in an house of moment as being sure lasting firm and perpetual So is Christ Jesus the Foundation that bears up his Church and by which it is saved a sure firm and perpetual Foundation without whom there is no hope of Salvation he being the way the truth and the life He that brings another Gospel let him be accursed If he come like an Angel spit on his face defie him to Hell Adam and all since have been saved by him and all that are or ever shall be what he did no other could do and that he did which was needful for our Salvation 1. This condemns all that build not upon this Foundation but on another either in whole or in part as 1. The Jews that look for a Savior in the Ayr that will come they know not when 2. The Turks that build on a deceitful cursed Mahomet that will never come till he be hailed before the Judgement-Seat of Christ for his Blasphemies 3. The Papists who though they acknowledge Christ in word to be the Redeemer and Savior of the World yet they so pull from him and adde to him as they leave him but a bare Name and Title for then is Christ the Foundation and so acknowledged when we acknowledge Wisdom Righteousness Sanctification Redemption Satisfaction Life and Glory to be in him and in him alone Contrarily they attribute part of these to their own Merits Masses Pardons Satisfactions and so they rake together a deal of Rubbish to joyn with the Foundation which will not be for he is an whole Foundation or none of them some few whose eyes God opens in their end as finding no certainty nor sure rest in any thing of their own do renounce themselves and all
the Spirit without measure he was made and fitted our King Priest and Prophet and not so onely but to make us so so that every one that believeth in him he gives him the honor to be so As we partake of the benefit of his Priesthood and its parts Satisfaction and Intercession so of him we also are made Priests 2. As we are to rejoyce in this priviledge so we must use it and improve it carefully in offering Sacrifices What else becomes a Priest he were not worthy the name that did not delight to offer Sacrifices to God Now the Sacrifices of the New Testament for Christians to offer are these 1. The offering up of our Bodies and Souls and all that is in us to serve God having neither Wit Will Memory nor any thing else but for the Lords use It s meet we should offer this Sacrifice for its his by right of Creation Redemption and continual Preservation we owe neither it nor any part of it to any other all to him and when we give it to him we provide best for it It s not onely never the further from our selves but that is the happiness of it we should give it and thank him he will take it of us and this is the first Sacrifice to be offered Till this be no other will be accepted of Prayer Praise or whatsoever first the person must please God then the work as in Abel And thus every man may try his Cristianity Do you give up your bodies and souls for his Service and would not with your good wills that any the least part should be withdrawn from him no not one thought if you could help it thou art a good Christian this is a good Sacrifice continue it still But how few do thus how few which give not their Hearts and Bodies to Profits and Pleasures to Sin the World and the Devil How many Sacrifice to these all day long Christians in name not in deed They that give themselves wholly to sin are monsters as they that give themselves partly to God and partly to their lusts are like Ananias and Sapphira Oh but though we do not thus yet we offer other Sacrifices Fie upon thee and them they are abominable in Gods sight as is the Sacrifice of the wicked O give them no more as weapons of sin to serve the Flesh the World and the Devil that were too too base but employ them for Gods service not some part but the whole all too little and wish it were better for his sake 2. The Sacrifice of a contrite and broken heart that is an heart grieved and crush'd for sin past comforted in Christ afraid to offend careful to please God touch'd and grieved at the smallest offence They that offer this scape Gods Judgement fearing alway they are happy fearing small sins they escape great ones being troubled at the least they rise and fall not into security Such as offer this and would it were softer grieving and complaining of their hardness of heart let such know that there may be hardness as they complain but not such hardness as they conceive as who could not feel the same But there are few broken hearts in any measure most are not troubled for their sins past nor afraid to offend nor careful nor humbled after they have offended being neither melted by mercies nor moved by the Word and Afflictions O the fearful state of an hard heart all have not alike tender heart but assuredly he is no Christian that hath it not in some measure 3. Prayer and Praise for Christ Jesus and all benefits by him past present and to come for Soul and Body O what a favor is it that we worms on earth may come to the glorious Lord of Heaven and Earth but where are our morning and evening Sacrifices What a Priest without a Sacrifice They that pray not at all it s a sign they are prophane persons as they that pray onely in misery are hypocrites Hath God honored us to make us Priests by Jesus Christ and do we neglect the Office not appearing with our Sacrifice 4. Alms mercy to all in hunger thirst sickness prison especially to the houshold of Faith This we ought to do whensoever God prepares an Altar of the necessity of a poor Saint or Church that then we Priests lay on our Sacrifice God requires it it s an honor he counts it as done unto himself therefore he promises that he will requite it and that not as we a peny for a penyworth but as Kings that use to reward a house largely where they have found kindeness therefore it s compared to sowing God and his poor Saints are the best ground can be sown in O that we had Faith enough in this Point If we did believe that we should have peny for peny it would make us forwarder then we be but he will do more The world savoreth not this at all and Believers fall too short in this Sacrifice but the more we offer it and the better the better Christians are we To offer up Spiritual Sacrifice He calls them Spiritual 1. In comparison of the carnal and bloody Sacrifices of the Law 2. Because they must be done with the Soul Heart and Spirit 3. Because they must be done by the help of Gods Spirit Our services then to God must be done in a Spiritual maner else they please not God They that give God their bodies and keep their hearts to sin perform a carnal and wicked no Spiritual service and sacrifice So we must pray and praise in a Spiritual maner with our souls and best affections not with labor of the tongue or knee True he will have the Body but especially he will have the Spirit which condemns the cold idle wordy Prayers of men wherein there is no Spirit So our alms and liberality must be done not out of ostentation for company no nor for a natural kinde of pity but for love to God because he requires it and to them because they are the Lords Acceptable to God It being a great favor to do any thing that may please God they might object as any weak Christian would Alas I would go and offer these Sacrifices but doth the Lord regard what I do will he once look to such a one or such service as mine Yea saith the Apostle we may offer up Spiritual Sacrifice acceptable to God Gods Servants shall not then need doubt but being once Believers their services done Spiritually are accepted of the most High God of Heaven yea of the meanest true Believer for he that vouchsafed to bring thee to Christ to unite thee to him to make thee a lively stone a Spiritual house an holy Priest to offer Sacrifice he will also accept of the same Let this encourage us much to these duties what a spur is this True it is if one knew he
should not be accepted or if he did doubt whether he should or not this would take off all edge but when we are sure that 's a great encouragement For who would not be glad to do any thing wherewith God would be pleased Art thou afraid that he doth not accept thy Sacrifice as who hast prayed oft and long and art not heard Judge not according to that Thy Prayer sent up in truth was accepted at first though not granted by and by as not being then time The Lord stays till a fitter time Acceptable Not that God hath any need of them but it pleaseth him for our encouragement so to tell us for if we serve him never so diligently he is never the better but our selves are the better and our Neighbors by our good example So contrarily if we do never so ill he is not the worse as being most perfectly holy and good at first and so is and will be To God Here may seem a secret Antithesis between these words To God and these To Men For indeed Spiritual Sacrifices are nothing to Carnal men but such only as stand in outward Pomp Shew and Ceremony But it s the Spiritual service that pleaseth God He cares more for a broken heart and for the Sacrifice of praise Spiritually performed then for Thousands of Bulls or all the outside that so much pleaseth the eye He cares not for the Papists going on Pilgrimage numbers of Prayers Fasting days Pompous service and curious musick which doth more delight the ear then tend any way to edification And because we reject these they cry out upon us as having no Religion And are there not some among us with whom its a foul matter to neglect any outward Ceremony who yet do altogether neglect Spiritual services By Jesus Christ. Our Sacrifices are acceptable to God nor for own-worthiness or the worth of the service but for the sake and by the means of Christ Jesus He onely makes them acceptable to God 1. In taking away our sins by his Death 2. Covering us with his Obedience 3. Inabling us by his Spirit who can do no good of our selves to perform these services 4. Covering the wants thereof in his perfect Obedience and making Intercession for us and in this worthiness must we offer up our selves Prayers Thanks and Alms. 1. This condemneth them that do these Duties and yet are in their sins unpardoned not having Christs Righteousness made theirs and which do them not by the Spirit of God but by their own might Their services are abominable 2. Those that come in the worthiness of any Saint as the Papists which pray for this or that Saints sake do grievously sin Oh but say they he is indeed the Mediator of Redemption others may with him be Mediators of Intercession He is belike beholden to them that will leave him somewhat but there is no other Intercessor but the Redeemer he that 's the one is the other also Oh but they conclude all their Prayers per Jesum Christum Dominum nostrum A good mends when they have robb'd him by joyning others with him to conclude with his Name So those that come in their own worthiness not asking for Christs But we ought not to think of God but in Jesus Christ coming between Note further that Our works even the best can never attain to that perfection to be worthy of themselves as being still full of imperfection but by Jesus Christ to all that perform them in Faith and to their uttermost they are accepted as perfect 1. This serves as to humble us while we live under the daily sence of the imperfections of our services So to warn us to shrowd them and our selves under Christs perfection 2. To comfort them that in Faith strive and yet cannot perform them to their mindes They must not be dismaid but believe that for Christs sake they shall be accepted This is necessary to be known and believed because many a good soul when they have pray'd or done any service in the best maner they can are yet discouraged Why nothing pleaseth God but that which is perfect and I know will such a one say how imperfect my poor service is I cannot in any sort pray as I would I cannot continue a short Prayer without wandrings c. Well what thou dost do in truth and with all thy might and Christs perfect obedience shall make it up Though thy service be short yet it is large enough to cover all wer 't not for this we might be dismaid at our best duties But this is not for the wicked and unbelievers they think they will do as well as they can and there 's an end Christ shall do the rest But what right hast thou to Christ and what canst thou do as good as nothing Verse 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner stone elect precious and he that believeth on him shall not be confounded THe Apostle having already shewed both that Christ is the Foundation on which his Church is builded and that Believers are built up on him a Spiritual House c. he now confirmeth both out of the Scriptures and needful it was fully to prove them that so they might be strengthened to embrace Christ the Foundation of their happiness and against that common offence of the multitude which did not embrace but reject him Now that he had said he sheweth to be no new thing but such as was of old spoken of by God to his Prophets as the Scripture of the Old Testament beareth witness namely that of the Prophet Isaiah Chap. 28. 16. wherein is shewed of Christ that He is a chief corner stone and of Believers that they shall not be ashamed and therefore are accepted of God In that he alleageth the Scripture for his purpose Note we that That which must confirm and settle us in any Point of Doctrine is the Testimony of the Word of God If God speak to his in his Word we build that its true accordingly doing or leaving undone nothing else can satisfie not the minde of this or that man or many men or the practice of such and such no not of the best but we must build our Faith on Gods Word that cannot deceive us else shall we ever waver never be at a certainty Through men we may be driven hither and thither but if grounded on the Word of God nothing can remove us 1. This condemneth the Enthusiasts that boast of Revelations and so neglect the Word No Gods Spirit and his Word are joyned together and they that have at any time been most endued with the Spirit have at no time neglected the Scriptures but given themselves to the searching of the same Gods Spirit speaks no otherwise then according to the Word 2. Papists that thrust in Traditions and Humane Inventions as whereon people
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
have some one lust or sin that they will not part with Thus some stand cheapning many years together They would fain do well and be saved but have something that they cannot finde in their hearts to do away and so at last come to nothing perish as unbelievers for whosoever shall have part in Christ must be like the wise Merchant who will part with all that he hath to get the Pearl He will part with any with all his sins whatsoever that he may have pardon in Christ He will take up his yoke not in what he list shaking off some part at his pleasure but in every part thereof O poor fools that will lose Heaven for some one lust Are not such worthy to perish 1. This is an exceeding comfort to those that are holpen against all lets that hinder most and do not stumble at Christ but acknowledge themselves utterly lost without Christ that earnestly long after him prize him above the world and are content to part with any thing for him O you are blessed Why should so many stumble at Christ and not you O its Gods unspeakable mercy Flesh and Blood hath not so taught you well may you rejoyce for him the joy and rejoycing of your souls He will be a sure Foundation of happiness to you that will never fail you in this Life in Death or at the day of Judgement 2. Terror to all that stumble at Christ upon what occasion soever that will not see their need of him nor part with any thing for him To these he will turn to their destruction For they hurt not him thereby but themselves as one stumbling at a great stone hurts not it but himself or one running a Ship against a great Rock hurts not it but splits the Ship in pieces so wil it be to all that embrace not Christ for missing him Who shall save them There is no other to be saved by but they must bear their own burthen and shall undoubtedy perish They shall not escape destruction and no marvel For if they that despised Moses Law escaped not unpunished What shall become of them that despise Jesus Christ himself O how happy might we be that have the Lord Jesus the blessed Savior of the world Preached to us so graciously when as few have that favor but most sit in darkness and blindeness 3. Whatsoever hath made any of us stumble at Christ endeavor we to remove the same that so we may embrace him with both arms as our Savior and stoop to him as our Lord and King who will be to us a sure Foundation of Salvation that will not fail us If any will yet go on obstinately and carelesly he shall surely bring destruction upon himself eternally And is it not a grievous thing that Christ should be a cause of mens Damnation and yet he is to all that receive him not as they that come unworthily to the Sacrament eat and drink Damnation to themselves We say its pity fair weather should ever do hurt but is it not wonderful pity that ever Christ should do hurt Even to such as stumble at the Word Some will say they stumble not at Christ If they stumble at the Word that brings news of Christ and will not embrace it or be obedient thereto it s all one And For the Word Most men take occasion to be offended at it that either they will not profess it at all or at least no more then they must needs but to love it delight in it attend on it with diligence and be obedient to it in all things O this few do Why doth the Word give any just occasion to men to stumble O no! It s the the Word of Life and Gospel of the Kingdom able to make us wise unto Salvation to save our Souls It s our Light to guide Food to nourish Armor to defend us Pearl to enrich us all in all Yet will men through their own default and forwardness take one occasion or other not to embrace it being herein stark fools for if they take any occasion to quarrel with this or to shake it off or be strange to it they must needs perish yet there are too too many such The occasions that men take are either from the Word it self or from the Preaching of it or the Preachers and Professors thereof or from themselves Against the Word it self Be these 1. Some say if they knew indeed it were Gods Word they would as good reason they should believe and be ruled by it but that they cannot tell But he that hath not a prophane heart and willing to doubt but is any thing humble and teachable may see enough even by the Scripture it self to satisfie him fully and such arguments as hell it self is not able to gainsay 2. Some finde fault with the Translation of the Scriptures for whose satisfaction Dr. Fulk and others have written largely 3. Some curious Heads and nimble Wits no less prophane then proud stumble at the plainness of the Scriptures the homely and low stile of the same But this is one great argument to prove it to be of God because there is such fulness of Majesty in simplicity of words which is not to be found in any other writing It savors of a man and of weakness whatsoever else is written or if any thing work admiration it is that which is strained out into some lofty and eloquent Stile Unto the Prophet Gods Testimonies were wonderful a giving light and understanding even to the simple yet in some parts of Scripture is not only admirable Eloquence able to set down the proudest and ripest Wit so also we could have spoke it all but some be dark and obscure as may take up the deepest and greatest Learned which the Lord hath done that there might be taken away offence from the wise as the rest is plain to take away offence from the simple 4 Some stumble at some points of Doctrine which they cannot conceive of as of the Trinity the worlds making of nothing the Resurrection that Christ being Man should save us that being dead he should rise again c. This comes of Pride when men will reject that which they cannot conceive But we must be fools in our selves that is captivate wit reason and all to God adoring that we cannot understand and knowing that Gods mysteries are no more fit to be comprehended in our shallow reason then a man can span the whole Earth with his hand for Christ as he was Man and mortal so also is God immortal He that was God dyed but not in his Godhead that had been impossible but in his Humanity and by his Godhead raised up himself being dead and in both natures saved us 5. Again some points be too harsh for some as that of Predestination that God should appoint most men to damnation and that then it s in vain to strive or do any thing for that we cannot alter But
be done in a Spiritual maner They cannot tell what they would have A. Alas poor people they would fain hear all is well and peace that they might make an easie matter of being a Christian and go to Heaven with ease Therefore they cannot endure to be put out of their Byas especially being Ancient and having all this while thought their case good and withal having been somewhat civil now to be told all is out of the way and nothing as it should be and to hear such duties required and to be done in such a Spiritual maner and that it will not serve to huddle them over as they have been wont O this is such a disquieting that they cannot away therewith therefore they count Preaching harsh But better begin again then still go wrong and perish If any hath gone out of his way half the day for want of asking and at Noon one tell him he is out of the way will he say Nay seeing I have gone so far I will not go back now but go on Or though it be more grief will he not rather return then go further out and so never come to his Journeys end he were else mad Our case is such and it is best to be told of it and herein Ministers should deal faithfully laying this as the Foundation of all their Doctrine that in themselves men be utterly lost thereupon denouncing Judgement whereby they may be brought to seek mercy They must herein follow those which have gone before them the Prophets our Savior himself and his Apostles As they must take heed they break not the bruised Reed nor quench the smoaking Flax so they must not give Childrens bread to Dogs We must not give Pearls to Swine and lavish out the mercies of God to Proud Prophane Impenitent persons First the Law must Arrest mens Consciences and they must be rowsed up by it else they will never seek unto Christ for pardon It is necessary we should thus Preach that we may be free from mens blood and that their ignorance or slackness in repenting be not imputed to our coldness in reproving such as more like or approve others wil one day curse the day that ever they heard such sweet-tongued flatterers or unskilful dawbers and they shall finde most favor at the last that deal most plainly Howsoever thus we shall please God and keep a good conscience Neither must thou stumble at those many marks and signs that they lay down whereby to try Faith Love Repentance Sincerity and the like for Gold fears not the Touchstone And they that hear grievous things in the Word if they would tarry by it should hear as comfortable and joyful whereof in time they might have their part but they must taste of the bitter ere they come to the sweet Such as are otherwise would be as it were lulled asleep even to their final destruction If any shun and say we would bring them to desperation they nor we shall not need fear that people be not so easily moved if Preaching humble them we fear not but it will also comfort them Holy desperation I would we could help men to but there 's more fear of desperation and horror for not believing and regarding the threatnings of Gods Word 8. Some stumble at plain Preaching If there were any witty conceits or Eloquence of words or plenty of Quotations of Writers and that in divers Tongues or ancient Stories c. I could like it well will some such say which now I do not A. They that have itching ears to hear the painted words of mans wisdom rather then the plain evidence of the Word of God and seek to delight their mindes rather then edifie their conscience if ever they receive any good it s of Gods exceeding mercy not the course they take These be commonly such as get something into their heads to talk of but yet live licentiously and at large and hence it is that they love such Preaching as is fair and far off rather then that which comes home to search their Conscience and sift them like a sieve But whatsoever they would have Gods Ministers must learn to distribute the Word as becometh the Word and to give that which is most wholesom and profitable for the peoples Souls They must Preach Christ Crucified in a Crucified Phrase The foolishness of Preaching God hath Sanctified It s better to speak five words with understanding which may convince the Judgement and Conscience as it may search the heart and so edifie the Soul in true godliness then Five thousand to no edifying but to fill the brain onely It s the true learned Preaching that open the Scriptures soundly and gather Doctrines naturally to confirm them strongly and apply them wisely and in all this to be so plain as that which is in the Teacher may be conveyed into the Hearer It s true Learning to make another Learn that 's Preaching which may pierce the Heart we may not deal Huckster-like with the Word as men do with their Wares rather to beguile then profit the buyer How little do most conceive when we speak the plainest Assuredly for the plainest Preaching people ought to be most thankful 9. Some take offence at us and our assemblies and refuse to joyn with us publikely and privately because they say our Church is not rightly governed our Ministers be not true Ministers and that there be many foul abuses among us and that we are no Church of God but an Antichristian company c. A. These are they that be too wise and over just that either would imagine a company more pure then is to be looked for on earth or condemn the Church of God to be none because of some wants and blemishes But That company that hath the Doctrine of the Prophets and Apostles soundly preached in all substantial Points and the Sacraments for substance according to Christs institution is a true Church of God though there be blemishes therein If it overturn the foundation it is none as if one want a head heart liver he is no man but a carkase who though he have scars and moles in his face yet having the other parts nay though he should want a leg or an arm yet he is a man Christ never forsook the Synagogues of the Jews though they were greatly corrupted and both Doctrine and life was foully faulty Sometimes two High Priests in one year sometimes others of other Tribes then of Levi came to the place by corruption yet seeing they held the foundation Christ forsook them not Again That Ministry which God hath used to convert many thousand souls is not Antichristian Ye are the seals of mine Apostleship We think a great deal more charitably of them then they do of us as that holding the foundation of Religion they may be saved And though we know that numbers of them be proud and idle persons and such as look not much to govern
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
hell at the first He suffers the Vessels of wrath with patience Thus though there had been no sin in the World God might justly have appointed most men to Damnation and cast them away also for his glory but now God doth not cast any man away but for his own willing falling away and sin for he made man Righteous but now sin comes in and for this is every one condemned that is condemned Besides is God cruel to them He never makes their finger ake till they have deserved Hell never condmns man or woman till they have deserved it a thousand times and in the mean time ceaseth not to bestow manifold blessings on them But as it were tyranny in a King to appoint many of his Subjects to punishment upon his will so were it in God said a Papist It s a most unequal comparison they be not the Kings creatures though his Subjects committed to him to rule not as he will but as God commands but God hath power because they be his creatures As if a Potter having made many pots commits them to a servant to be looked to if he burst any of them at his peril he doth it because they be not his own but if the owner should break any who shall blame him But its partiality in God and respect of persons to take some and refuse others being all equally guilty and in estate without difference Not so respect of persons is when many being in one case one is preferr'd For what for something in their own person as a Judge having two Malefactors equally guilty executes the one and spares the other because he is his Kinsman Countreyman c. But a Prince hath two Traytors equally deserving death and he without respect but because he will pardons one and cuts off the other as it may be Pharaoh did by his Butler and Baker or a man hath two Debtors and without respect he requires it all of the one and forgives all to the other Who shall let a man so to do This is no respect of persons But if a man be to adopt a Childe out of five or six and chooseth one because he is Witty Fair Proper c. this is respect of persons but so it is not in the Lord for he respects nothing in them that he elected nor in the other but because he would Thus of the third The fourth is this That The Lord hath done this unchangeably Those that are ordained to destruction cannot possibly be saved as it is not possible for the elect to be deceived The foundation of the Lord remaineth sure His decrees are as himself without alteration for if it should be otherwise it must needs be either that he seeth further now and so wanted wisdom or that he is inconstant whereof to think but a thought were blasphemous or else that he were over-ruled by some power which he could not resist which were as horrible Balaam could say That God was not like man that he should lye or repent It seemeth to us sometimes as though God did change as in Nineveh and Hezekiah but it s not so for though he concealed it the threatnings were conditional His secret will is ever the same firm and fast and no contradiction between it and his revealed will though there may seem so to be yet not so as if Gods decree put a necessity upon man of offending for as Adam so every man sins willingly without constraint and yet necessarily Gods decree bindes to a necessity of condemnation but mans sin comes in of his own will O the infinite and unsearchable wisdom and righteousness of God! Seeing they whom God hath ordained to destruction can never be saved who yet may be enlightened go far and have many gifts and outward benefits we should never be quiet nor sleep good sleep till we can prove we are no Reprobates O it s a most fearful state able to make the heart ake yea the thought of it to torment a man therefore we must labor to know we are not such Hence is that of the Apostle Examine your selves whether ye be in the faith prove your own selves Know ye not your own selves how that Jesus Christ is in you except ye be reprobates Know ye not if you have not Christ in you by Faith ye are Reprobates and would be content to be so or so counted Nay can you be content till you know you are otherwise Therefore shake off and be sure to be rid of all the marks of Reprobates Namely 1. Ignorance whether enforced for want of means or affected for knowledge is the ground of faith and other graces Therefore its condemnation that light is come into the world and men love darkness Christ is known of his and knoweth them again 2. Unbelief Whosoever believeth not is condemned already Through this were the Israelites excluded out of Canaan and perished and through this were they broke off As many as are ordained to eternal life believe 3. Disobedience to the Word to such shall Christ say one day Depart from me all ye workers of iniquity 4. To stumble at Christ and at the Word upon occasion pickt as we see in this Text. So Apostacy impenitent living in any known sin especially after much warning and means hatred of Gods servants hardness of heart security and the like Now is it not fearful that men can go on and are not troubled about this that they can carry their black marks about them and yet be merry O fearful and desperate mirth If one should be condemned to be hang'd drawn and quartered and had an iron hang'd on him as a mark of it and were let go up and down for a few days if he were merry and jocund what would we say yet thus doth the world O awaken your selves Doth not this concern you O come out of your ignorane and unbelief and never give over till you get something that a Reprobate never had cannot have I tell you they may go far and have so gone therefore look well about you A number have not gone so far as a number of Reprobates in Knowledge Utterance Profession hearing the Word with joy reverence to the Preachers thereof Reformation in many things c. who yet think well of themselves O fearful that men can be so wretchless in so weighty a matter Awaken your selves I beseech you and know one thing is needful as the Apostle Wilt thou then not be afraid of the power do that which is good So if thou wouldest not be afraid of reprobation live godly for such cannot be Reprobates Faith true and particular and Sanctification throughout make a man a Christian this an Hyprocrite hath not So an humble and contrite heart a vehement longing after Christ an high prizing of him a vehement desire to turn to God in all things these an Hypocrite
for we know not who they be for whom Christ dyed let us take knowledge of Gods Ordinance all be not saved for there is no Election where all are taken Besides if he did Elect all and all be not saved as we know they are not then is God hindred of his will which were impious to imagine He doth whatsoever he will and man cannot over-rule his will 2. That the cause why God ordained some men to Salvation was because he would I will have mercy saith he on whom I will have mercy It s according to the good pleasure of his will nothing out of himself He saves no man but by faith in Christ and new obedience but this was not the cause of Election but the will of God onely for we must put a difference between the Decree of God and the execution thereof 1. This confutes that opinion of foreseen Faith and Works Faith and Sanctification are the consequents of Election and not any thing precedent God could not see any difference between men that some would of their own accord receive grace believe and obey for there is no such thing in our nature we are all alike And could noâ— the Lord as well chuse men to Salvation freely before the World as in the World to bestow grace upon them denying it to others and hereof not mans Salvation but his own glory is the further end 2. This ought to binde us to thankfulness and duty to God for ever that of Free grace hath loved us and to walk humbly before him acknowledging nothing in our selves but wretchedness and that all our welfare past present and to come is of his free and especial grace By grace we are saved 3. That the number of Elect is small Many called few chosen Christ calls his A little flock that shall have the Kingdom True by themselves they are numberless The true Israel of Jews and Gentiles that already are or hereafter to be gathered by the Preaching of Christ and the Gospel is to man without count yet if compared to the wicked they are onely an handful As may appear before Christ when onely the little handful of the Jews was Gods Church and among them most Hypocrices and Idolators few true worshippers of God Since Christs coming and at this time what vast Nations know not Christ What a breadth under Antichrist that know him corruptly and among our selves that have him truly Preached and offered in the Word and Sacraments yet how few believe and obey and have the inward calling which should make Election known And its certain and determined the number can be made neither less nor more How ought this to whet on our care and diligence to know our selves of this number That which all have no man greatly esteems but that which few have most strive after as Wealth Honor Offices c. so should we in this If of Twenty Traitors a Pardon were but for six what earnestness would be in all to know whether they were of that small number Is it not therefore fearful to see how desperate the world is that this being so yet so few lay it to heart but rather are so secure as if very few were appointed to miss of Salvation and as if all mens names were written in the book of life But we must give diligence to make our calling and election sure 4. That they which be Elect cannot but be saved they cannot perish God will certainly call them out of the world and their bad estate and being effectually called he will keep them to Salvation that they shall never perish He will not lose one but call them either ordinarily by his Word Preached if it be in the Church or by some extraordinary means if it be among Gods enemies Among our selves they that belong to God shall at one time or other be brought to the Word or the Word to them and hence comes the removing of the Gospel from place to place How many have been brought to the Word upon occasion of a Marriage or to see their Friends or to wait on their Masters or to speak with some body at Sermon or to make their Market or being provoked by some Neighbor c And hence it is also that when the Word is Preached some have their hearts opened humbled converted others remain blinde and impenitent namely because God hath elected those not these True it is that the Elect before their calling are as other men as bad as the worst yea commit any sin that a Reprobate doth save that against the Holy Ghost What were Abraham and Paul the one an Idolator the other a Persecutor Hence the World lasts still to gather up the Elect behinde Whosoever belong hereto shall certainly be called 1. This confutes that blinde and desperate speech of them that say If they be Elect they shall be saved howsoever they live This cannot be for whom God hath Elected he will call they shall have the means and they shall be effectual therefore thou must come to the means and pray they may be effectual If thou contemnest the means and wilst not be obedient thereto it s a certain argument of no Election for whom he Ordains to the end he Ordains also to the means so also having once effectually called them he will never lose them His gifts and calling are without Repentance The foundation of God standeth sure having the Seal The Lord knoweth them that are his They may indeed stumble and fall but by vertue of Gods Election they shall rise again as did Peter and David Their falling shews their own weakness their rising the unchangeableness of Gods Election The Apostle speaketh to whole Churches that they were Elect of God and yet many fell away 1. He so speaks in respect of the better part the true Elect among them 2. In the Judgement of charity for that they did outwardly profess the Word of God and live within compass and so we do and must esteem of such till they shew the contrary It s said Him will I blot out of my book It s no more but declare by my Judgement that they were never written therein by discovering them to be but Hypocrites But Moses his wish was To be blotted out of the book of life and Pauls To be accursed from Christ. These were but to shew their fervent affection to the people and exceeding zeal to Gods glory not that they could so be But saith our Savior I have chosen you twelve and one of you is a Devil This is meant of an outward choyce to the office of Apostleship and not the eternal decree of Gods Election And 2. This is matter of exceeding comfort to all that can prove themselves of this number They must not be dismaid though they be weak and see
where it may be they receive conversion and even that terror of conscience though it were occasioned by some outward thing yet it is the Word that indeed works it as which tells them both of their sin and danger The parts of it are 1. An enlightening of the understanding with a distinct knowledge of the principal points of Salvation 2. The opening of the heart to believe 3. The changing of the whole man from that ill nature that was in him to a quite contrary The Law prepares and make them see their deadly danger and by the Spirit makes to feel it grievously and then the Gospel works by little and little hope to comfort and so a change The cause that moves the Lord to do this to any is his meer mercy and no desert as is Election and Redemption so is our effectual calling free And this inward effectual calling is an infallible argument of Election past and glory to come They are links of the golden chain of mans Salvation that cannot by all the Devils be sundred but have one and have all Hereupon me thinks every mans heart should burn within him to prove his calling that hereby he might have a mark of his Election They that can prove it may have exceeding comfort and they must also beware lest being calling out of the world to God they look any more back or be more and more defiled with the fashions and maners thereof and every day in hearing the Word obey every part thereof and walk worthy of your holy Calling Much are they to be blamed that do no more honor their Calling but drop into things like men of this world yea are overcome of the world and covetousness But haply thou doubtest of thy Calling because thou findest not these fruits or not so plentifully as thou would'st be not discouraged though thou beest dull and full of infirmities and strong corruptions yet unfainedly hating and resisting them and being grieved at them and using the means against them thou art not to call thy foundation into question yet must thou humble thy self and as occasion requires set on more earnestly use the means more carefully and daily renew thy repentance But for those that shew no fruits of their Calling but though they have had the Word and been Hearers yet remain prophane and impenitent altogether or seeming to go some steps yet are not changed throughout through Faith they are not yet called for never imagine that every one that hears Sermons yea usually and with joy and mends many things and lives in some good fashion is straight truly called not onely the high-way ground but even the stony yea thorny which went far and beyond most in Congregations yet were not effectually called and numbers among our selves that think well of themselves are not truly called are not Believers nor turned to God Well let every man examine himself throughly being not called I dare not speak a word of comfort to you in this case you have not onely no mark of Election but the contrary when God hath by all means called as by promises threatnings c. and none have prevailed O now use the means with all diligence and though hitherto you have disobeyed the words of Gods calling yet let them now open the doors of your hearts If you do God will be merciful and blot out all if you will not when you shall hereafter call you shall not be heard and you which would not obey this gracious voyce of the Gospel to believe and repent that you might be saved shall one day hear another kinde of voyce from him which you shall obey nill you will you to your own confusion Out of darkness into his marvellous light Here are the parts of calling both from whence and whereto By darkness is meant ignorance of Christ Jesus and sin which are the works of darkness and tend to utter darkness In this case they were How could these Jews be said to be in darkness which had the Law and were skilful therein and stood not a little upon it They had knowledge of the Law but Christ Jesus the accomplishment of the Law they knew not to know whom aright is life everlasting All knowledge without this is nothing but darkness still so that he means not that they were without the means of knowledge as the Gentiles were for one may have the means and yet be in darkness nor that they were called out of ignorance to some knowledge by the means for one may have much knowledge and yet be in darkness but that they were called out of darkness that is out of ignorance of Christ and Salvation by him out of the state of corruption and sin and working the works of darkness and going to utter darkness To his light that is to know Christ by a saving particular and effectual knowledge to Sanctification and Holiness of life which are the works of the light and so to the hope of the eternal light of happiness Hereunto they were called out of the state of unbelief and sin which tend to death for so sin is called darkness and holiness light Sin is termed darkness because it comes from the Devil the Prince of darkness loves darkness and goes to darkness Holiness comes from light even God the Father of lights loves and can abide the light and goes to light and God the Fountain of Holiness is called light Here note What every mans estate is till he be called even that we are not onely darkened but darkness it self We were all made light in Adam full of knowledge and holiness since the fall we are all darkness and when God means to save any he pulls them out of darkness Darkness hath a power indeed which were it not for the Almighty power of God delivering us therefrom would hold us under for ever and as long as we be in this darkness we have no right to the Kingdom of God nay we have nothing to do with God we are neither his sons people nor servants The man that is not effectually called and sanctified what gifts soever he hath is yet in darkness and never wrought other then the works of darkness He may do good things and the works of light but they be not so in him being darkly performed by corrupt nature without Faith or the Spirit neither tending to the right end This may be said of every unregenerate person though never so old civil or of good parts 1. This confutes the Papists that teach that there are some such pure Naturals left in man some Free-will to goodness which if God stir up a little and help can work and that they can merit of Congruity which crosseth both this and other Scriptures as That the thoughts of mans heart are onely evil continually That the wisdom of the flesh is enmity with God and That
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
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
of the Moral Law and the uttermost extremity of it which of the unbeliever is exacted but on the behalf of Believers is taken away by Christ so that though in them there be many wants yet God in Christ Jesus will accept the will for the deed he will accept of their hearts and of the truth of their actions pardoning their infirmities Hence it is that now they flee not from the Law as a cruel Tyrant but come thereto as to a Schoolmaster to instruct them in Gods will 4. We are freed from the Ceremonial Law whereof the Sacraments Sacrifices Rites Purifyings c. were meer shadows till the body came So from bondage in all things indifferent as meats drinks days and the like which were rudiments serving for the minority of the Church There is now no indifferent thing we are bound in for Religions sake or from which we are to abstain for conscience sake much more are we freed from all mens Traditions which serve not to binde the conscience wherewith notwithstanding the Church of Rome endeavoreth to hold people in base and deadly bondage as the Scribes and Pharisees of old and that for Conscience and Religions sake The Kingdom of God is not meat nor drink neither if we eat are we the more acceptable or if we eat not the less 1. This is a wonderful consolation to every Christian whoso can prove themselves Believers they are the onely happy persons in the world they onely are free Art thou such a one be of good comfort there 's no condemnation to thee though thou hast been stung with sin yet seeing thou hast had grace to look up to Christ Jesus thou art cured Christ hath dyed for thee thou shalt not perish but have life everlasting Who shall lay any thing to thy charge Christ hath paid thy debt to the uttermost farthing when therefore the conscience of thy sin troubles thee with the danger thereof and the Devil pursueth thee with temptations O then look up to thy Surety stick to him he hath perfectly discharged thee Though there be a Hell wide and large and the burning thereof as it were fire and much wood which the breath of the Lord as a River of Brimstone doth kindle and wherein thou hast deserved to have thy portion yet there thou shalt not come Christ hath given a discharge for every one that believeth in him Thou art humbled the Spirit of God beareth witness to thine that thou art Gods and thou findest in thy self the fruits of faith be of good comfort God can as soon deny himself as that thou shalt perish O what cause have we to thank God for Christ Jesus and all the means whereby we came to faith and to be Christians we can have no curse in this world crosses for good are no curses death shall do us no hurt yea turn to our especial good Art thou a Believer then art thou no longer the Servant of sin to be at the command and follow it in the lusts thereof though thou canst not do as thou wouldest yet having thine understanding enlightened thy will and affections reformed and thine heart changed c. thou hast a blessed freedom a pledge indeed of that perfect freedom thou shalt have in Heaven yet labor every day to be more freed from the bondage of thy corruption and set at liberty to serve God And is it not a wonderful comfort that we may offer up Spiritual Sacrifices acceptable to God through Jesus Christ and that we are enabled in some measure to do the will of God and that with delight and that our works though imperfect and done in weakness yet being done in Truth are accepted of God who hath compassion on us as a father on his son He that is indeed a true Believer is the onely free person in the world so free as nothing can make him otherwise let him be bound with sickness with poverty with imprisonment let him be tyed hand and foot let him be chained about the neck to a prison wall c. yet is he free free from sin and damnation free from the bondage of the Devil is a conqueror over temptations hath a free minde to serve God and even then with Paul and Silas and the three children can sing and laud his name O praise God for this walk thankfully and joyfully love the word and search it where these blessed prerogatives and priviledges be enrolled It s a great fault we rejoyce no more herein especially considering the price that our freedom cost 2. For them that cannot prove themselves Believers O let them labor to have a part in this freedom Rome had great priviledges therefore many sought and that with great sums to be free of it When the Jews were freed from Hamans conspiracy and had the Kings favor many become Jews O so me thinks many should desire to become Christians that they may partake of this freedom which is more to be desired then the whole world Till you be freed by Christ you are in woful bondage When the Son shall make you free then shall you be free indeed till which time you are bound indeed and that in a fearful maner the curse of God follows you whithersoever you go or ride you go not over a stile but you may break your neck get up on your horses but you may receive some deadly blows to send you to Hell take tools in your hands but you may mischief your selves thereby you may be swallowed up as Korah drowned as Pharaoh burnt with fire from Heaven as Nadab and Abihu eat up with worms as Herod Being unbelievers you have no warrant to the contrary every minute you hang over the pit of Hell for whom it gapeth You are also slaves of the Devil at his command and do base work for a woful master whose wages will be accordingly But this the world will not believe they dream not of Spiritual bondage neither consider that their hearts are fast locked in unbelief were they sensible hereof they would seek by all means to be rid of the same they would be afraid even to sleep this night lest Hell should catch them ere they awoke lest their souls should be fetched from them being in this condition O never be quiet till you know your selves freed by Christ to this end humble your selves confess your deadly bondage bewail it to God cry for pardon rest not till you receive a gracious answer never leave waiting on God in his Word and craving his Spirit till he change your hearts and make you free whence will spring peace of Conscience and joy in the Holy Ghost What are Riches Wit Civility yea the gifts of Knowledge Utterance and hearing of the Word with joy and the like without this This is to be known by Faith especially But how do most content themselves to hold the hope of Heaven by sleight conceits of their own rather then seek by sound
do yet live in foul sins Again some one hath deceived them or wronged them and they can speak very hardly against falshood and ill dealing who yet can see foul faults in others but such as have not touched them and not speak against them at all Some make great account of their truth and honesty and Oh they would not deceive their Neighbor nor carry away any thing out of his house and why fie on it hath not God forbid it who yet will rob the Lord of a great part of his day which he saith is his Some also make conscience to give their Servants victuals enough but make no conscience to give them any good instruction or to pray for them and with them c. These things they ought to have done and not left the other undone 2. If a man have a care of all Gods Commandments hate all sin and do all good always endeavoring to keep a good conscience in all things He hath an ill conscience that nourisheth any sin He that bears with himself in one sin shuns none for conscience Some are very forward to the Word Sacraments good Company ask why Because say they God requireth the same but why follow they not their calling pay every man his own deal justly doth not God require these also He is an Hypocrite that doth the former but makes no conscience of the latter Contrarily some follow their calling pay every man his own c. who yet robs God of his due and the times of worship Requireth not the Lord as well these as those Again such a man dares not do such and such a sin rob kill steal c. Why because of God and his Word who yet will swear lye rail break the Sabbath hate their Neighbors c. Why hath not God as well forbid these as those 3. If a man be careful to do his duty zealously as in Prayer not to bow the knee onely but the heart also at the Word not to hear onely with the outward ear but from the heart to reverence the same with a purpose to be ruled thereby He that slubbers over duties coldly it s a sign he looks onely to men not God 4. If a man be as careful to do his duties in private as he is in publique as in private to pray as he is in publique to hear so to meditate to be oft making moan for sin begging mercy and grace wrestling against his corruptions c. Every Hypocrite doth outward duties true Christians are in secret the same How many froward husbands will shew much kindeness to their Wives before company whereas he that makes conscience of his ways is most kinde in private So a man must make as much conscience of secret sins as of open sins of private sins in a corner of secret corruptions pride hypocrisie distrustful impatient and lustful thoughts so of wandring thoughts in Prayer and at the Word and Sacraments and of worldly thoughts on the Lords-day He must be grieved for them pray against them 5. If a man be not for a brunt but hold our constantly and continue yea and that in persecution as well where wind and tide is against him and he meets with ill will and hard measure for so doing as when he hath good countenance and may so do without control Thus David Daniel and the three Children though Princes both spake sate and did against them most part do contrarily Some make a shew a little while but quickly through love of the world through fear or favor fall away as questionless if Religion should alter most would go with the strongest side and many which now come to the Gospel would as readily go to Mass yea carry a faggot to burn them that now sit with them in the same seats These be they that know not the truth that receive not the love of the truth that live as they list and will not obey the truth Examine your selves by these Notes and as you are to repent and ask mercy and pardon for all that 's past even your best actions and the maner of your performance thereof so for the time to come do not any duty in Hypocrisie but all for conscience unto Gods Commandment Verse 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God THat which the Apostle said in the foregoing Verse he doth in this amplifie by the contrary and then repeats in the end of this that he said in that In the first clause speak we first of suffering for faults then of patient suffering for the same For what glory is it if when ye be buffeted for your faults c. Here note That All suffering is not commendable nor comfortable to suffer for faults is a shame and matter to hang the head for all sin hath shame belonging thereto Therefore when our Savior saith Blessed are ye when men revile you he addeth for my names sake and falsly and Blessed are they that suffer persecution he addeth for righteousness sake Whoso suffereth deservedly for his faults is herein a companion with the Devil and Reprobates a companion of the old world Korah Achan Gehazi c. who were deservedly punished 1. This condemneth them that boast of their sufferings without cause The Papists keep a book of Martyrs executed here in England in the days of our late Queen and King Woful Martyrs the Devils Martyrs if they be any like those which be hanged with us every Assiz for Murther and Robbery and the vilest things they suffer for high Treason for their bloody and devilish conspiracies against their Prince and State They might be ashamed of such if they were not devilishly impudent it s the cause not the punishment makes the Martyr and as one saith None can dye the death of a Martyr but he that beforehand hath lived the life of a Christian so did they never they put to death hundreds yea thousands in former times both here and in other Countreys onely for not yielding to their blasphemous lyes but not one of these hath suffered for Religion but for their Treasonable facts who if they had suffered for their Religion yet had been no Martyrs for their Religion is lyes and it had not been for Christ and the Gospels sake and its possible for an Heretick to be as stubborn and impudent in maintaining a lye as the childe of God can be constant in the Truth yea to dye also for a lye though not with the like comfort as the other for the Truth 2. Among our selves some will say I think I have as many troubles as any body and have been as ill spoken of but if it was for thy faults thou hast no cause to boast Hast thou got an ill name for a Company keeper for suspition of uncleanness for an oppressor for an
which should make us loath our selves that put the innocent Son of God to such things which we had justly deserved Oh! How should we hate sin and love God and Christ Jesus for ever and ever But how could it stand with Gods justice that he should suffer being every way innocent and we which were guilty persons should go free Christ was an able surety to dye and overcome death and he was willing and the Father could not refuse one in our own nature to undertake for us to satisfie his justice and free us Here also we may see how we stand righteous before Almighty God though we be not perfectly righteous though not at all till we be sanctified and then but in part How even by the righteousness of Christ imputed to us and reckoned and made ours by Faith which is not an imaginary thing as the Papists scoff at it but a true and real righteousness for as Christ was no sinner yet was counted as a sinner and being so accounted bare the intollerable weight of our sins so we by his righteousness imputed stand verily and truly just before God and shall be saved 2. This should teach us to labor for innocency of life The more means we have and the more shew we make we must be the more careful to walk warily as they that have many observers some that will be grieved if we do ill and many as the Devil and the wicked that will rejoyce Let the forwardest Towns and persons take heed to themselves that they be innocent in their example you may do much good this way else much hurt look to your selves you are watcht and that narrowly 3. If he suffered and that patiently who never offended God nor man but was the most pure and innocent Son of God how much more should we who never suffer but our hearts can tell us we have deserved the same and ten thousand times more through our sins against God we have small cause to be impatient but must submit our selves hereto yea we have not onely sinned against God and so deserved all evil and that God should make us a Reproach a By-word a Scorn of men and a Threshold for all to tread on but we have sinned against our Magistrates against our neighbors yea against them that misuse us whosoever they be for want of reverencing them praying for them doing our duties to them not carrying our selves so innocently towards them nor so wisely patiently unblameably as we ought so that though we deserve not to be thus dealt with for this that we are punished for yet in many other things we do Submit we our selves therefore in all humbleness of minde and patience What are we sinful creatures too good to suffer when as the Lord of all and he that was the Son of God did yet suffer Verse 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously HEre 's our Saviors admirable patience both in what he did not and what he did being reviled and called a Samaritan a friend of Publicans and Sinners a glutton a wine bibber yea said that he had a Devil that he was a blasphemer that he cast out Devils through Beelzebub the prince of Devils that he was a deceiver and an enemy to Caesar being I say thus reviled and his Enemies having shot such arrows of most vile slanderous and cruel words against him and such as might not onely raze the skin but pierce him to the very heart yet he reviled not again he required them not like for like thereby to be revenged of them True it is in his publique Ministery he told them plainly of their sins and called them Blinde guides and Hypocrites and denounced Gods judgements against them but that was from conscience of his duty and of love to win them to repentance if it might be not upon spleen to revenge himself as the Ministers of God may rebuke sin severely and denounce Gods judgements against them that live thus and thus and yet not out of any malice or ill will but from an earnest desire of their amendment and therefore they do wickedly that call that railing yea when they posted him from the place where they took him with swords and staves brought him to Caiphas the high Priest and then led him into their counsel and then when they had bound him they led him away and delivered him to Pontius Pilat the Governor from him he was sent to Herod by whom being mocked and set at naught he was sent again to Pilat where he was mockt smitten scourged and misused beyond all measure yet when he thus suffered he threatned not He could have commanded fire as Elias to come down and consume them or Legions of Angels to destroy them He could also have served them as Corah and his Company were served but he did patiently put up all Here 's a fit patern for our imitation we must take heed of revenge The Heathens are accustomed hereunto but Christians must not be like to them This is often forbid say not I will do to him as he hath done to me give word for word taunt for taunt blow for blow c. For 1. This is a work of the flesh 2. God hath a hand in whatsoever is done against thee Job acknowledged it so David To use revenge were to resist God as the dog that bites the staff would be willing to bite the man if he could It s as if a Childe should pull the rod out of his Fathers hand and break it before his face What would we say of such a Childe The Magistrate indeed may take revenge for wrongs done us we our selves must not 3. It were in vain to fight with the world with the worlds weapons they will be too hard for us Prayers and patience are our proper wepons whereby we shall be too hard for them 4. Thus we hurt our selves more then them them a little in body goods or name our selves a great deal in our souls as the Bee by stinging loses her own life we have our wills a little but the wrath of God withal and that 's dearly bought 5. It proceeds of great weakness If we had Spiritual strength we would pass by great things we do therefore but proclaim our own weakness when we revenge Moses David and others of Gods dear servants would not give way hereunto especially beyond all comparison our Savior Christ who suffered so monstrous things of such base persons and that so unjustly as one that had never the least ill thought against God or man O this ought to move us to great patience yea of the Heathens themselves there were not a few which were admirable in patience This condemneth the monstrous practice of the world that is set upon nothing but revenge give taunt for
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
another Greet one another saith the Apostle with an holy kiss and in another place with the kiss of charity both speeches be to very good purpose This hath been of ancient standing even to greet one another at meeting or passing by and hereof we have examples in the holy Scriptures We must also give the upper hand and highest seat in our Meetings which also our Savior doth require We must also be affable in our speeches whilest we be in company not too strange or dark but free and chearful this is required in Scripture under the name of Meekness even the smallest duties that we owe one to another are here set down for this is Moses commended so our Savior Christ he was so affable as poor ones yea poor women durst speak to him his disciples also asked him questions from time to time which he refused not to answer yea even unto him that smote him he spake courteously If I have evil spoken bear witness of the evil This tends greatly to peace and to procure love What force was in Absoloms courteous speeches to steal away the hearts of the people The contrary breeds heart-burnings evil surmisings contentions what not Our Nature can abide nothing worse then to see our selves contemned or neglected by others what can we do less then greet and use them kindely If they be our equals is it not reason we should use them as courteously as we would be used of them If our inferiors its noble for us to use them kindly as its a point of a base minde to insult over or trample them under Thus would they murmure against God and envy us whereas our courteous behavior would be a means to make them contented with their place yea though we are not to be familiar with the wicked or open our hearts to such or joyn our selves in near communion with them or bear with them in their evil courses but speak earnestly against the same yet are we to carry our selves courteously towards them that thereby we may win them the more This rebuketh those that fail in either extreme On the one part there are some 1. Which are proud scornful and disdainful in their looks and carriage towards others passing by them without saluting them or once speaking to them such have base mindes And what can be more strange then that any mortal man which is but a Worm should thus deal with one that is his own flesh the image of God yea haply one better then himself 2. Which strive and justle for the highest rooms wall or seats in the Church and elswhere which strive for the way upon the Road c. Hereby they display their pride and in stead of honor bring disgrace upon themselves 3. Use curst and cruel speaking like Nabal who was so wicked that none could speak to him or carry themselves so high as their inferior cannot speak to them Hence is the common Proverb They had rather speak to the greatest Gentleman or Nobleman in a Countrey then to such a mean man and have a better answer Naaman and Job would hear their Servants speak 4. Such as for frowardness and heart-burning cannot speak when they meet nor salute each other but pass by each other as if they were dumb and tongue-tyed a goodly matter if they could wound and kill one another as good cheap would they not do it and is not this sin before God doth not God behold the same On the other there is 1. Counterfeit courtesie in low crouchings and greetings c. wherein being void of love and kindeness men do altogether seek themselves as Absolom did 2. Treacherous courtesie when men salute kindely but intend devilishly under a fair vizard bearing mischief in their hearts Thus Joab in killing Abner and Amasa and Judas in betraying Christ thus many will speak very friendly to them against whom behinde their backs they will by and by rail and plot mischief 3. Excessive courtesie when men be too full of it If some in humility and true simplicity shew a great deal more courtesie towards their Superiors then they would have it s not much amiss but when men exceed in it towards their equals it doth often carry much falshood with it according to the old Proverb Much courtesie much craft it s also seen often that there are none more hollow then they that seem most courteous God for the present seeth their hypocrisie and man in time will and loath both it and them It s a fault among Christians that at their meetings they stand striving who should take the place or sit down first c. to the great disturbance of the whole company modestly to refuse the place at the first is commendable as it s also in them that offer it but for either to stand long complementing about it ridiculous Not rendring evil for evil or railing for railing Now of our carriage towards wicked and injurious men They are naturally bent to speak evil of us especially being the servants of God but we must not requite them with the like we must not revenge our selves on them They that make a trade hereof are but carnal and have naughty hearts It s also a vile thing fittter for Turks and Heathens then such as know God as we would be forgiven of God we must for give one another But of this already on Vers. 23. of the foregoing Chapter There 's lawful revenge on our selves as in Zacheus the Publican Mary Magdalene the Apostle Paul the Incestuous person c. Thus we are to revenge our covetousness by more large giving our ryot by more sparing from the body our earnestness and pains in evil by the like or greater in hearing the Word and holy Exercises There 's also an holy revenge upon others which is rather upon sin then their persons being zealous against the same in whomsoever we finde it whether our children servants or others accordingly avenging the glory of God by bringing those to punishment that hinder or hurt the same But contrariwise blessing The lives and language of Gods children should not onely be differing from the world but in many things they must be quite contrary for they are led by contrary principles the one by the flesh the other by the spirit the one mindes onely earthly things the other heavenly This is a step higher an harder lesson then the former to requite evil with good The wicked render evil for evil so must not we as light and darkness Christ and Belial we must be herein contrary to them Some weak Christians there are that come too nigh the fashions behavior and speech of the wicked many too much set upon the world as the wicked are fie upon it To be easily provoked and hardly entreated to be reconciled is the fashion of the world but such must not ours be By blessing in this place we are to understand praying
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
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
it alone and think to wear it out in time O no conscience will still cry louder What if one should make the Bayliff drunk and so get away the debt is never the more paid he will come again though the evil Spirit in Saul went away by the Minstrels playing yet it returned to him again the like may be said of conscience I wonder at the horrible madness of some people though their consciences do already accuse them and condemn them for many things yet are so far from seeking to disburthen them that they daily adde more and more thereto How justly may these fear lest the terror of conscience come so fiercely on them as even to weary them out of their lives But howsoever they sleep now there will be a time when they will awaken and cry to the purpose 4. Let us take heed that from henceforth we do not burthen our consciences they will be Witnesses Accusers Judges Tormentors If this be against us what shall be for us and if this condemn us who who shall clear us If we have eaten too much or some unwholsom thing and it lye on our stomack we cannot be at rest till we be emptied thereof and accordingly thenceforth are more careful to abstain from the like so should we do in respect of sin yea in our places as Magistrates Ministers Husbands Parents Masters c. we must discharge our duties and for the same have the testimony of our conscience and enjoy the peace thereof then which what 's more to be desired which not gain pleasures honor c. can procure Because thy conscience doth not now accuse thee thou dost haply conceive that al 's wel but assuredly hereafter it wil though it may be twenty years hence and that when thou shalt be least able to undergo it as in sickness c. 5. This cleareth Gods justice he will nor needs not bring other witnesses or occasions against us then our consciences they will testifie with us or against us on that day Before I leave this Point consider we that the Word of God is that which tells us what is to be done and what left undone and that this bindes the conscience to obedience when any thing is done agreeable to the Word the conscience saith it s well and excuseth when any thing is done contrary to the Word the conscience saith its ill and condemneth As for them that have not the Word their consciences judge by the light and Law of nature which was left man after the fall for there remain some general notions in mans heart both of the first and second Table as appears by the Laws which the Heathens have made about the worship of their Gods and against perjury murther theft adultery c. These I say are judged by this It s true that mens Laws an Oath a Vow do binde the conscience but it s by vertue from the Word now if the minde be enlightened with the true knowledge of the Word of God then will the conscience give right judgement but if it be ignorant of the Word then it may make the conscience erronious or scruplous and doubtful An erronious conscience is when it accuseth where it should excuse or excuse when it should accuse which comes from an erronious judgement which judgeth good to be evil and evil to be good hence the conscience of some men excuse them in doing things that be flatly bad and accuse them for doing good things Thus a Papist thinks he doth well to go to Mass and that he should do very wickedly to come to Church with us A doubtful conscience is when a man is not perswaded of the lawfulness of a thing or the unlawfulness of it but is as a man that holds a Wolf by the â—ars he knows not whether he should let him go or hold him still whoso thus doth any thing sinneth both this and the former proceed from the want of the knowledge of Gods Word We must therefore labor to be well instructed in the Scriptures ignorant persons must needs fill their lives with swarms of offences and sins for they not knowing many things to be sins which be swallow them and never accuse themselves for them as we say the blinde cats many a flye and do many things which they have no faith of the lawfulness of but do them for custom example of others and the like and so sin in them people think if they be free from murther whoredom theft c. they be in a good case but being ignorant their lives abound with sins O therefore let the Word be a light unto our feet and a lanthorn unto our paths Thus of the offices of conscience For the third Three questions here offering themselves require resolution Q. 1. Whether doth a man sin that doth according to his conscience As a Papist thinks he serves God highly well in going to Mass one in the Primitive Church thought Fornication a thing indifferent and so committed it A man thinks he may lawfully travel homeward on the Lords-day being in a journey A. He doth ill that doth any of these or the like for his erring conscience cannot make that good which God hath before pronounced to be evil by forbidding it in his Word our conscience is not our rule but Gods Word Thus every one should be saved by his own devotion and it were lawful to go to a cunning man to sell as dear as we can to deceive them that deceive us to use the Creed and Ten Commandments as a Prayer c. which who can justifie Q. 2. Whether it be lawful for a man to do a thing against his conscience I mean though his conscience be erronious and deceived As if a Papist be perswaded that its a sin to come to Church with us and yet for fear comes an Anabaptist holds it unlawful to take an oath before a Magistrate and yet through fear he doth A. They do ill not simply for doing these things as being good and such as God requires but for doing them with an ill conscience against their conscience so that if they do not these things being required they sin if they do them they sin what then They must labor to be informed and perswaded of the lawfulness of them and then do them So that though as in the former question our perswasion of the lawfulness of a thing being indeed unlawful makes it not good so the doing of a good thing against ones conscience makes it unlawful If a man think himself bound in conscience to pray three times in a day he ought so to do though God hath left it indifferent An erronious conscience must be followed till it be better informed but how vile is it to commit an evil against the checks and light of conscience and yet what 's more frequent Q. 3. Whether is it lawful to do a thing with a doubtful
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
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
forward in profession more then before then we should live answerably that they may boldly converse with us but the common sort of the world also they expect it for though they will take liberty themselves yet they look that we Ministers and Professors of Religion should lead a strict life in all things If we do otherwise we shall hear of it and surely we are beholding to them for this though they do it of no good minde and may make good use thereof to look to our selves as questionless Abraham did when in the matter of variance which arose between him and Lot For that the Canaanite and Perizzite were then in the Land 4. It s an honor to our profession when with Job we dare bid our adversary write a book against us and the contrary is a disgrace not to our selves onely but to our profession yea our Religion it self in the account of the wicked whereat they blaspheme yet ought not they to judge ill of all for the fault of some but especially of Religion it self though the professors thereof were naught No man blames the Trade for the fault of the Tradesman nor all for the fault of some yet here they do it when they see men make a shew of Religion but denying the power thereof If professors differ not in their lives from others it makes the world think that there 's nothing in profession and yet they may perceive some few walk without exception 1. This rebuketh some that having good knowledge and are very ready to speak yea and to censure and blame that that is not good and are very forward in profession yet halt foully in their lives as the Brownists that are very hot and so holy as they not onely censure others but condemn the Church it self not onely as impure but as no Church and yet themselves besides that they are Proud Scornful and Obstinate not to speak of their living out of any Church and their spending their Sabbath they foully sin against the second Table they borrow what they can not caring to pay again are breakers of their Word and Promise think to live of other mens labors and yet that herein they should be born with as being extraordinary persons they would say in being idle and negligent in their callings yea there are some of them which will swear steal and break the Sabath A woful Generation 2. It reproveth such among our selves which place all Religion in hearing Sermons and talking as some servants do which yet perform not the duties of their calling are idle untrusty lazy stubborn disobedient as if all should be born with because of their hearing sermons whereas on that very ground more is to be lookt for at their hands And this is grown to such a pass that many of the common sort of people say of all they will not meddle with these Bible-wenches of which before Is not this a good report you have brought upon the Word yea many godly Christians are weary of such not but that I know there be godly servants of both Sexes that have learned to shew the fruit of their hearing by all good carriage in their particular calling and are as jewels to them they be with but these be rare Do these things agree as well as Harp and Harrow Doth God take pleasure in this that you should hear his Word and yet not minde to be guided thereby How can you approve that there 's any more in you then in Hypocrites and Reprobates can you shew your Faith by your works Dare you bid your adversary write a Book against you Do you not set men off from Religion and make them speak ill You all that usually resort hither to the Word I bescech to shew the fruits of it when you come home your neighbors look for it your lives be pryed into it may do you good we see your faces onely and think well that you will hear but your neighbors they see your lives and God seeth your hearts and if your faces were like Angels and your hearts corrupt and lives unreformed you shall have your portion with Devils And here I think it requisite to speak of an abuse amongst us that they which bring in here because of the concourse of people their commodities to sell raise the prizes and sell dearer then in any of the Market Towns round about us whereby they wrong the poor here and raise the prizes elsewhere for if a price be up it s a president straight yea and also raise an evil name on the Gospel I do not mean yet that Christians going to Market are bound to sell at lower rates then the ordinary though I take them so bound at home in dear times to their own poor Neighbors yet is it not the part of a Christian to be the raiser of prizes especially in dear times It s indeed a note of a wicked worldling 3. This rebuketh even good Christians that walk not so wisely towards them that be without as they ought nor yet so strictly in their lives but are too forward hasty strict in their dealing slack in paying their work-folks are careless of their words c. O let all such professing themselves the Servants of God shew forth the same by all good conversation in their particular Callings Thou must not be a zealous woman and yet an unquiet wife a zealous man and yet a cruel husband a zealous yong man or maid and yet an unfaithful Servant a zealous man and yet a false dealer in your Shops and Trades Good This is fitly added and well required for one of wicked life will never stand to the truth but fall from it for Heresie is the punishment usually of foul sins but a godly man will stand most to the truth They that speak evil of you as of evil doers Here note That The wicked are very apt and much bent to speak ill of Gods Servants Thus Elias was said to trouble Israel Elisha termed a mad fellow and called bald-head Micaiah said that he never prophesied good and Jeremiah that he raved so Steven was said to have blasphemed as Paul to be a pestilent fellow nay the perfection of innocency Christ himself was most foully spoken of termed a Samaritan a friend of publicans and sinners one that had a Devil c. Thus was it in the Primitive Church thus is it still If the godly do any thing amiss how do they toss and encrease it If they do but groan under an infirmity they will be sure to set that abroach against them if they know nothing they will devise some evil of them or if they hear of any from others though never so unlikely or on never so a bad ground yet shall it go for payment and currant yea though they can make their own vices go under the name of vertues yet they will call their vertues by the name of vices If zealous then hot and rash if
lie there frying But he knows well what he doth if he should make it too common or let out too many then would the people care the less and say Though I go to Purgatory yet the Pope of his clemency will deliver me and so I mean to give my goods and lands to my children and not beggar my posterity by giving them for Pardons or Masses c. Thus indeed their trade would go down 1. This may stir us up to give thanks to God for his mercy in delivering us from those cousenages and revealing unto us his truth We ought to be so much the forwarder in every duty towards the worship of God the Ministers maintenance the poor c. you save it an hundred times over through the preaching of the Gospel truly It s a foul fault in people that they cannot be content thus to enjoy their goods lands and leave them to their children which they could not do but pull and rake from the Minister care not how little they allow him yea and are so miserable as they will scarce allow their part to keep the house of God upright or in decent sort neither give the poor without grudging or upon necessity It may comfort the godly There is no delaying place by the way to keep them from the joys of Heaven 3. It may teach men in any wise to look to themselves how they live for as soon as the breath is out of them they go presently to the place where they shall abide for ever as the Tree falls so it shall lie Neither went he down to Hell to preach to the Reprobates for as its absurd for one soul to preach to another so preaching is to do some good and thereby onely to do hurt is against the end thereof But say they he onely went and preached experimentally by his presence and shewed himself to them to convict them but they were already sufficiently convicted condemned and put in their place of torment if Christ should have gone thither to convict them again they were not sufficiently convicted before But if they say he went to triumph over the Reprobate there c. it may be answered That he triumphed on the Cross and shall triumph over the Reprobates mightily on the day of Judgement I proceed unto the Doctrines of the Text. By which also he went and Preached Here note 1. That when Gods faithful Ministers Preach it s the Spirit of God that preacheth in them Holy men of God spake as they were moved by the holy Ghost He that heareth you saith our Savior heareth me 1. Therefore Ministers must endeavor so to preach that it may appear unto all that its the Spirit of God which Preacheth in them their matter must be sound and wholly agreeable to the will of God and for the maner it must not be with enticing words of man wisdom but in demonstration of the Spirit and of power we must not seek our selves but Gods glory in the Salvation of our people Such as for their matter Preach contrary to the Word it s not the Spirit of God which Preacheth in them but the Spirit of Error and for the maner such as use a dark kinde of Preaching or curious and quaint terms or in such sort as the people cannot understand or profit do they woo for Christ or rather do they not speak for themselves Such kinde of Preaching is blasted and cursed of God and the Preachers thereof shall have their reward accordingly 2. Let people know that when they come to the Word they come not to hear such a man whosoever he be but to hear what the Spirit of God saith to them a great priviledge we must therefore prepare our selves rich accordingly with all reverence and fear as having to do with God himself laying the same to heart and endeavoring to be profited thereby in yielding obedience thereto O how many come hand over head sit sleeping at Church and are no whit moved with whatsoever is said Did we but believe that it were Gods Spirit that did Preach to us we would give better heed If we speak according to the Word in rebuking you for your sins you are not to fret and say O some body hath told him hereof or he doth this of ill will but acknowledge that its Gods Spirit which rebukes you and that God is there indeed 3. Gods people may be comforted by the promises delivered in the Word as the wicked may be terrified by the threatnings thereof They shall come to pass for that the Spirit of truth hath uttered them 2. That God will finde a time to right things when they be disordered Though the wicked may prevail for a time and iniquity abound and overflow yet will the Lord in his due time come to visit and reform all Thus did the Lord deal with this people Let the godly have patience and wait Gods leisure and for the wicked let them be never the lustier for that the Lord is patient and defers for a time for he will come to give every one his due and will come too soon for their turn In prison That is Hell the place appointed for the souls of the wicked a fearful place of Gods own preparing and whereof the Devil is the Jaylor For the wicked 1. They shall be separate and cast from God in whose presence stands happiness that as they regarded not his presence here so hereafter they shall not enjoy it 2. They shall be cast into the society of Devils and Reprobates whom they have served and whose society they have loved Yet 3. Not in their company to be with them in jollity and merriment c. as here but in torments howling and wailing c. those are both intollerable and eternal their souls are presently after death cast hereinto as both their bodies and souls which have been companions together in sin shall be on the day of Judgement And for that though many be called few be chosen and in the parable of the four kindes of seeds onely one of them was good as most of the old world perished so shall and have most of every age of the world Though Israel be as the sand of the Sea yet but a remnant shall be saved O how might this cool the wicked the proudest that live in jollity and set all others at nought Now they are lusty and swear and curse and do what they list poor woful creatures There is a prison prepared for them that will pull down the proudest of them sour sauce to their sweet meat but most live as if there were no such matter O what fools be they that for a few short profits ill gotten or onely sought after or some transitory pleasure or honor sell themselves to this woful place These count themselves wise and Gods servants fools but the contrary will be seen one day and that they themselves
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
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
thy felf as lay hold on Christ for Salvation If any man speak c. Whoso is in the Ministery ought to Preach no gift makes a man a Minister allowed of God but the gift of preaching even to be able to open the Scriptures soundly and apply the same wisely to the peoples edifying How shall they believe in him of whom they have not heard saith the Apostle and how shall they hear without a preacher and how shall they Preach except they be sent That is gifted and quallified by God for the place even being able to do that which is apt to convert souls which no gift else can do but that of preaching the Word The Scriptures read are but as a goodly Carpet folded up together but by preaching the beauty thereof appeareth This our Savior enjoyned his Disciples and the same did the Apostle Paul require of Timothy 1. This rebukes those which howsoever having an outward calling they stand in the room of Ministers and therefore their actions are not to be counted void or nullities run before they are sent are blinde watchmen Messengers without an errand dumb Dogs as Idols having mouthes but speak not c. 2. This rebukes a number of silly people which conceive it sufficient if their Minister be but a Reader We have a very honest man will such say true he cannot preach but he doth his good will and we can desire no more of a man and a very fellow-like man he is c. But if it happen they have a godly Preacher what is their note then we have a Minister I would we had never known him some say he is learned and he preacheth indeed but he is so troublesome he hath spoiled our Town quite we were all as quiet as could be till he came but now there is such finding of faults and bringing up new Orders as we cannot tell what to say a good many of the best of the Parish will do what they can to remove him c. Thus the world loves reading Ministers They say of Schollars they be the most conscionable They care not how little they have for their money but its true also of a number of silly miserable people They can have no more of a man then his good will they say But they would not say so of a Carpenter or any Workman or Servant they hire if they do not the business they are set about they would have others Let him speak as the Oracles of God That is both Preach the very Truth and Word of God and as its meet or as it becomes the Word to be handled Ministers must Preach the Word of God they must not deliver any thing to their people but that which they have received of God So did both the Prophets and Apostles they stand in Gods room and are to bring his Message neither must they deliver any word whereof they may not truly affirm Thus saith the Lord This is the Word of the Lord Nothing else feeds the soul other things are poyson or chaff yea we may answer for what we say before God upon our salvation or damnation 1. This reproves divers as namely such as by their erroneous Doctrine destroy souls they give in stead of an egge a scorpion and for food poyson Such as by telling strange and forged miracles of this and that Saint endeavor to uphold one lye of Popery or other Such as teach mens traditions or their own devices and opinions contrary to Gods Word Such as wrest the Word of God and discourage the hearts of the godly and strengthen the hands of the wicked making their Text speak what God never meant Such as Preach Gods Word but so mingled with mans inventions as they Preach not Gods Word but their own fancies Thus many stuff their Sermons with Authorities of men as of Heathen Poets Philosophers Historians and that in strange tongues which though turn'd into English yet what a loss of time what a breaking of the peoples attention must there needs be hereby what thrusting upon people mens authority use indeed may be made of those in private and humanity serves as well as an handmaid to Divinity but its Gods Word onely which can stablish the Conscience If we use them publiquely the same must be done sparingly to special purpose on some special occasions as when we have to do with Atheists c. and not to the common people 2. This may instruct people that they hear nothing at least receive nothing but the Word of God My sheep hear my voyce saith our Savior and a strangers voyce they will not hear Therefore they must be able to try what they hear we must not be like children carryed about with every wind of doctrine Solomon counts it the property of a fool to believe every thing if we should in stead of being fed we might be poysoned we must with the Bereans search whether the things we hear be so and so they were neither curious nor captious yet they would receive nothing but the truth A man may tell money after his own Father not because he thinks he would deceive him but because he may be deceived we take not upon us to have dominion over your Faith that you should believe whatsoever we say because we say it but if it be not according to Gods Word take it but upon exchange All that we hear and Ministers deliver must be according to the Scriptures which is the rule and touchstone and when people have knowledge and can try what we â—each we should be far from being angry and saying It was never merry world since every Taylor and Shoemaker could talk so much of the Scriptures and finde faults with mens preaching would we have the peoples eyes out True the Papists cannot abide it in the people but tell them They must believe as their Ministers believe c. This is as bad a sign in them as may be But alas we have cause to complain of peoples ignorance it were even just with God to let them fall into the hands of deceivers as having got no knowledge all this while Ministers must preach as it becomes the Word of God even with all reverence and authority with all courage and boldness yea so as that they declare by their lives that they believe it to be Gods Word even by being first in the practice thereof and obedience thereto 1. This serves to reprove divers as namely those that mingle tricks and conceits to tickle the ear and are all in their Inkhorn terms riming and running on the letter c. together with those that have itching ears and delight in such things It s a sign of a sickly ill disposed stomack to whom the wholesom food of the Word is not sweet except it have some such strumpetly sawces Those that through sear keep back Gods counsel not revealing his whole will those that live daily in
glorious before God and man that be endued therewith it makes them shine more gloriously then the Sun And this the Apostle opposeth to the ignominies and reproaches wherewith the world doth besmear them It s as if he should say Though the world reproach you as vile yet know that you are glorious in Gods account because of his Spirit that dwells in you 1. Therefore be not dismaid though the world stain us and accounts us vile yet are we glorious to God 2. We must esteem of the Servants of God in whom we see the Spirit of God as of glorious persons yea though the world disgrace them and count them as off-scourings and not worthy to live we must count them as Gods worthies and Warriers as his principal Servants we must count them such as the world is not worthy of They that esteem basely of them do not consider that Gods Spirit is in them and resteth on them Contrarily they that have not the Spirit of God in them are base and vile let the world make what reckoning of them it will 4. That there 's no small difference between the common gifts of the Spirit that the Reprobates have and the Spirit of Sanctification which is bestowed on Gods Elect those may be lost this cannot it resteth on them yea abideth and continueth with them On their part he is ill spoken of Here note that They that rail upon and revile the Servants of God for their well-doing they speak ill of the Spirit of God they think they have but to do with the men and them they will be bold with to speak their pleasure of but they deceive themselves in speaking ill of Gods Servants they speak ill of the Spirit of God as the Israelites when they murmured against Moses and Aaron murmured against God He that despiseth you saith our Savior despiseth me Therefore when TURKS and JEWS mock and reproach us for believing in CHRIST they reproach both the Word that so teacheth us and the Spirit that thus guideth us and assureth our hearts herein as he that reproacheth a Servant for doing that his Master commands or a Schollar for speaking as he is taught reproacheth the Master and Teacher So when the Papists call the Doctrine which we preach and profess Heresie and us Heretiques do they not reproach the Word that so teacheth and the Spirit that so assureth us So they among our selves that rail on men for their zeal and forwardness in hearing the Word keeping the Sabbath shunning some sins and corruptions that the world swallow up c. What do these but reproach Gods Spirit We do not these things of our selves but by the warrant of the Spirit Take heed therefore that that be evil which thou speakest against else whilest thou reproachest goodness in thy Servant Childe Neighbor Tenant c. thou art a caviller against God The common sort that cannot abide the true obedience of Gods Commandments nor that any should be more precise then they list to be despise the Word and Spirit they be like Ahab to Micaiah Wouldst thou have God to make new Scriptures more loose to serve thy turn or to be like thy self No know these Scriptures shall stand firm as to the comfort and salvation of all that are willing to be guided thereby so to the confusion of all that kick against the same or hate to be reformed If therefore you list not to be ruled by the Word and Spirit yet speak not against the same for so you shall encrease your sin and make your judgement greater which howsoever will be great enough If you will not walk in obedience to Gods Laws yet suffer others that would On your part he is glorified Another Reason to move us to joyfulness in persecution Thereby we glorifie God we honor the Spirit when undaunted we stand constantly against all our enemies Hereby we shew that the Spirit of God is of puissance and force to make the weak strong We glorifie him also when we so love him as we will suffer for his sake so we give glory to him when we trust him of his word who hath promised eternal life to them that hold out so when we obey him and do that willingly he calls us to so many praise God for our constancy whereby they be strengthened and God is honored that they cannot prevail against us but though they take away our lives yet they cannot make us yield to them We should therefore willingly and joyfully suffer that so we may glorifie God we may think our selves happy if by any means whether in life or death we may effect this Verse 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as a busie body in other mens matters Verse 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf LEst any should think that he commended suffering in respect of it self so that all suffering should be blessed and were to be rejoyced in he tells us That there 's another kinde of suffering then that he hath been speaking of which is not to be rejoyced in namely when men suffer reproach and punishment or whatsoever else for evil doing for their just deserts Those sufferings are base and shameful whereof Christians must beware but for the sufferings which are for Christ for Righteousness sake for a good Conscience there 's no shame belonging to them but rather glory and rejoycing Here then are two kindes of sufferings laid down the one forbidden whereto shame belongs namely to suffer for ill-doing which is to be avoided the other enjoyned and wherein we are to rejoyce namely in suffering for well doing But let none of you suffer as a murtherer c. Not that if any be a murtherer or thief c. he should not suffer the punishment due thereto but flie from it for that herein he resists the Magistrates Sentence on his deserts sets himself against God but he would not have men do any such evil as to procure or deserve any such sufferings Obj. But none can walk so circumspectly but that he may and shall do evil and so deserve punishment at the hand of the Lord. A. True but he speaks of foul vices and punishable by men which Christians should be far from and for the frailties of Gods Servants he will not impute them to them The words afford this Doctrine that Sufferings for ill-doing are not glorious but shameful Sufferings are good onely in respect of the cause if that be good then they be good if that be evil then they be shameful The same sufferings for kinde and measure may be to one person glorious to another infamous the one may have cause of joy the other to hang down their heads Both Abel and Jezabel were killed but he for his goodness she for her badness both Joseph
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
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
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
is able and this is a great deal better then before and men should labor to be at enmity with him and must pray that the stronger man even Christ would put him out of his possession 5. This should rowze up the servants of God out of security and intemperance Have they need to be drunk with the world or be asleep having such an Enemy ought they not rather to be sober and continually to watch to save themselves from his deadly enmity Against his malice let us have Christian resolution and earnestness to seek after salvation Against his power let us set the power of God and be strong in his might craving his assistance continually for we have no power of our selves he that should trust to himself should speed as this our Apostle we must always have recourse to God saying with David God is my Castle Rock Tower of Defence in him will I trust Against his subtilty let us labor to be wise in the Word of God read hear meditate confer that it may dwell plentifully in our hearts in all wisdom and labor for the wisdom of the Spirit of God that thereby we may spy Satans subtilties and be holpen to avoid them and let us have the fear of God always in our hearts and before our eyes which is true wisdom Through this alone we avoid Satans snares and are not ignorant of his wiles who so Achitophel like think by worldly policy to resist the Devil the Devil will make fools of them and ensnare them at his pleasure Against his diligence let us be as diligent and watchful we must not be weary or give over our watch at any time if we do we must prepare our throats for destruction Satan gives no truce Not a few Christians have no such fear of this enemy as they should neither do they furnish themselves against him as they should but are careless silly and negligent Hereby it comes to pass that the Devil hath his will too much and too often of us and catcheth us here and there as to neglect one duty to do another untowardly and to fall into this or that evil and so makes us to dishonor God to wound our own consciences and to give ill example to others If we had a bodily Enemy thus armed how would we fear If there were a great Lyon in our fields and which did haunt our grounds how afraid would we be but there 's a roaring Lyon a red Dragon an old Serpent lies in wait for us who may do us more mischief then all the Lyons Dragons or Serpents in the world and yet we are careless Here he is not thus fearfully described to discourage us or make us cast away all our weapons as though there were no resisting but to watch and be careful and then though he be as he is we may be preserved from his anger for though he be malicious yet God is most merciful and careful for us Though he be strong yet God is stronger His power is limited he cannot do what he will to the godly as to Job nay not to reprobates as to Saul and Ahab the Devils had leave before they could do their feats nay till they had leave they could not enter into the Swine And though he be so subtile yet the wisdom of God is far beyond his craft to catch him in it as he hath done many a time as in the fall of our first Parents he thought the same should have been to Gods utter dishonor and that he should not have a Creature on earth to serve him which yet turned to Gods greater glory the like might be instanced about the death of Christ So he can turn his temptations to nothing to folly to our greater good And though he be diligent yet have we a God that keepeth Israel who neither slumbers nor sleeps The Devil is a Lyon but we have a Lyon of the tribe Judah to fight against him He is strong but God is stronger then all they be innumerable but God is greater then all together and to help our weakness we have the good Angels to take our part more with us then be against us He is a Spirit but the Spirit of God is in us more active nimble and wise then he we have no cause therefore to be dismaid Let us hold our Faith Hope and Confidence and go on in a godly course and in the end we shall get to Heaven Praised be God praised be God alone To God onely be glory for this Verse 9. Whom resist stedfast in the Faith knowing that the same afflictions are accomplished in your Brethren that are in the world HEre are the means set down whereby we must oppose the Devil and through the use of which we may prevail against him namely By being stedfast in the faith Whom resist The course to be taken with an Adversary is either to make peace with him to yield to him to flee from him or resist him To flee from Satan we cannot from men we may but not from him as who will be with us whithersoever we go To yield to him we may not then we spoil all that were to be his servants to our destruction to make peace with him we must not for his malice is unquenchable and he will still seek our destruction therefore we must resist him and herein onely is our safety 1. We have a warrant and command for this 2. We promised so to do in our Baptism 3. If we resist not we can never come into Heaven for none come there but such as overcome such as are conquerers who have palms in token of victory See 2 Tim. 4. 8. James 1. 12. Rev. 2. 26. and 3. 10. and 7. 14. 4. If we do not fight and resist we shall surely be destroyed Every coward will fight when he sees there 's no other remedy 5. If we resist we are sure to overcome for we fight not in our own might but under our Captain Christ Jesus who hath bruised and broke the Serpents head in his own person and will do also in us We resisting as he requires it were a disgrace to him if we should be overcome nay most certain it is that no Soldier of Christ Jesus resisting by the armor of his appointing can ever be finally or wholly vanquished 1. This rebuketh all those that resist not Satan at all or as they ought as 1. The prophane sort that live in sin these resist not but rather serve the Devil They resist God his Word the Spirit good Counsel all the means which are used to draw them from their sins but Satans temptations as serving their humor they resist not this is the cause that Hell is so full If the Devil perswade them to any evil they are as ready to yield as he to tempt 2. Civil persons they resist not the Devil as conceiving their case to be good enough for that they are
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
1 Cor. 13. 5. Use. 1 Sam. 30. 23. Hest. 4. 16. Obs. Love must be constant Heb. 13. 1. Eph. 4. 3. Psal. 34. Use. Iames 4. 5. Tit. 3. 3. Observ. No unregenerate person can truly love Observ. Such as are born again must needs love 1 Ioh. 3. 10. What Regeneration is 2 Cor. 5. 17. The Lord the author thereof See Deut. 29. 4. Psal. 51. 10. Ezek. 36. 26. Iohn 1. 13. 3. 5. Acts 11. 21. 1 Iohn 3. 9. Simile Acts 3. 10. Iohn 9. 8. 1 Tim. 4. 16. 1 Cor. 4. 1 Cor. 7. 16. Use. The Lords will the cause hereof Iam. 1. 18. Iohn 3. 16. Without regeneration all things else that we have are nothing Use 1. Use 2. Use 3. Use 4. Use 5. Regeneration of absolute necessity Iohn 3. 3 5. Revel 21. 27. Mat. 5. 8. Col. 3. 9 10. 2 Cor. 5. 17. Rom. 8. 1. The effects of Regeneration See also the notes laid down 2 Cor. 7. 11. 1 Iohn 2. 29. 1 Pet. 2. 2. A Regenerate man is not the same he was before Gal. 2. 20. Use 1. Gal. 6. 8. Use 2. A Regenerate man groweth by degrees Use 1. Use 2. Why men grow no faster in goodness A Caveat for such as complain they do not thus grow See Wilson of Sanctification pag. 11. 12. There 's no perfection here in this life 1 Cor. 13. 9. Eph. 5. 27. Reasons hereof Rom. 7. Gal. 5. 17. Simil. Use 1. Use 2. Use 3. Observ. Regeneration cometh not by nature See Iohn 3. 6. Psal. 51. 5. Iob 14. 4. Mat. 16. 17. 1 Ioh. 5. 18. Observ. Gods Spirit by the word doth alter and change mans heart 1 Iohn 3. 9. 5. 1. Iohn 3. 5. Use 1. Iam. 1. 18. Use 2. Use 3. Eph. 4. 30. Obser. Gods word is the instrumental cause of our conversion Rom. 6. 17. Ioh. 15. 3. Isa 11. 6 7. Ioh. 5. 25. God doth not always tye himself hereunto Luk. 16. 29 31 1 Cor. 2. 4 13. 2 Cor. 10. 4. Use 1. Use 2. Use 3. Prov. 29. 18. Use 4. Use 5. The Ministers of the Word are appointed of God the instruments to convert souls 2 Cor. 5. 20. Use 1. Dan. 12. 3. 1 Pet. 5. 4. Use 2. Whence it cometh to pass that the Word worketh Regeneration Use 1. Heb. 4. 12. 2 Cor. 10. 4. Use 2. Psal. 103. 15. Wherein mans life may be compared to grass Mr. Midman at that time so kild Heb. 9. 27. Eccles. 1. 4. Use 1. Dan. 5. 22 23. Use 2. Use 3. How to be prepared for death Luke 21. 34. Use 4. Iam. 4. 13. Use 5. Eccles. 9. 10. Gal. 6. 10. Use 6. 2 King 2. 3 5. Exod. 4. 19. Matt. 2. 10. Use 7. Doct. The glory of a carnal man is but a vain thing Eph. 1. 8. 1 Cor. 2. 14. Rom. 1. 23. See Gen. 6. 5. Isa. 64. 6. Rom. 7. 18. 8. 7. Eph 2. 1. Mat. 5. 20. Use. Observ. Nothing in an unregenerate man can abide the Lords examination Doctr. Gods Word is the means whereby we may live for ever Iohn 5. 25. Prov. 29. 18. Use 1. Psal. 19. 10. 119 72 127. Psa. 147. 19 â—0 Use 2. Ioh 6 68. 1 Cor. 9. 2. Doct. The word by preaching is made the instrument of Regeneration Rom. 10. 14. 1 Cor. 1. 21. Acts 8 3â— See Neh. 8. 8. Use. Doct. The Word ought to be preached in every Congregation Use. Obser. The Word must be so preached as that the Ministers thereof may avouch it to be indeed the Word of God Use. 1 Pet. 4. 11. Isa. 55. 10. 11. The coherence of this Chapter with the former The sum of this Chapter The sum of the first three Verses Doctr. Regeneration and the love of sin cannot stand together Rom. 8. 1. 2 Cor. 5. 17. Gal. 5. 24. Rom. 13. 1. 2 Use 1. Use 2. Use 3. Doctr. There 's no perfection to be attained here 1 Iohn 3. 9. 1. 11. Use 1. Luke 17. 10. Use 2. Rom. 7. 24 25. Simil. Doctr. To be a Christian is a work of great difficulty Luke 9. 23. Use 1. Use 2. Obs. Vnder those here named all other corruptions are included Col. 3. 5. Heb. 12. 1. 2 Cor. 7. 1. Use. Observ. Most of the corruptions here named are inward Iam. 1. 26. 1 Thess. 5. 23. Use 1. Use 2. The Author was absent at this time three weeks Obser. That 's naught which is forbidden in Gods Word Iohn 3. 4. Use. What malice is The difference between it and anger Eph. 4. 31. Col. 3. 8. Use 1. Eccles. 7. 9. Use 2. Mat. 5. â—3 2 Sam. 16. 11. Iob 1. 21. What we are to understand by guile Prov. 20. 14. Prov. 11. 1. 1 Thess. 4. 6. Object Sol. Object Sol. Object Sol. Prov. 12. 3. Matt. 6. 33. Obs. Guil is to be avoided as wel in small as great matters What 's here to be chiefly understood by hypocrisie What Envy is Gal. 5. 21. What we are to understand by evil speakings Iames 1. 26. See Iam. 3. 5. Psal. 120. 4. Doct. The Word of God cannot thrive in an unsanctified heart Use. Observ. Our desire towards the word must be earnest Iob 23. 12. Psal. 42. 1. 119. 20 103 111 227. Psal. 119. 98 99. 2 Tim. 3. 15 16. Iam. 1. 21. Use 1. Use 2. Prov. 2. 3. and 8. 17. Constant. Psal. 27. 4. Psal. 119. 20. Use 1. Use 2. Use 3. Vnpartial Use. Obser. Ministers must have store of milk for their spiritual Children Mal. 2. 7. Obser. Ministers must have good store of love Acts 20. 31. 2 Tim. 4. 2. Obser. Ministers must have much patience 2 Tim. 2. 25. The Word why compared to milk Isa 55. 1. 1 Cor. 3. 2. Heb. 5. 12. Use 1. Use 2. Use 3. Psalm 19. 10. Obs. Nothing sweeter to Gods children then the Word Obs. The Word is the common food of all Christians The Word why called sincere Use 1. Isa. 8. 20. 1 Pet. 4. 11. Psal. 119. 129 130. Use 2. Acts 11. 17. Why Christians are to desire after the Word Eph. 4. 11. 15. Use 1. Use 2. Acts 20. 32. Rom. 15. 14. 2 Peter 1. Doctr. Christians must daily grow in grace 1 Thess. 4. 1. 2 Pet. 3. 18. Rev. 2. 19. 2. 4. Use 1. What we are to understand by tasting Doctr. Such as finde the Word powerful for their salvation are the more desirous thereof and affectioned thereto Use 1. Use 2. Iohn 8. 47. 11. 27. Use 3. Obs. Christ is sweet to a Christian and sweetens all that he hath Use. Obser. Christ is every way bountiful to his Use. Wherein Christs bounty doth appear A comparison between the Temple of Ierusalem and that which Christ maketh of all that believe in him Christ why compared to a stone Obser. To believe in Christ which is to come to him is a great priviledge Object Sol. Ioh. 6. 35. Doctr. Christians must come to Christ. Reason 1. Reason 2. 1 Cor. 1. 30. Reason 3. Isa 55. 1. Use 1. Use 2. Iohn 6. 29. Obj. Sol. Luke